






































** ,# % 




* # * 





y . o ''fy, s' v '. '* J ' mu ~7i > -ti 

■ ^ o° *+:»'.%' ^ * 

« ^ :dMA\ W * 



■C * 0 



V 4> x , . 

... 

• W :®.\/ 


r * v * 0 /■ 



r- 
© 
z 

a 

C\ V ^ 0 /■ V o. ^ * o P '7> 

» %, ^j^i/h^ % # *Vv% ifr r ' & 

* ^ - m&m ° ^ <<r - ° %. ^ 

« ,$ ^ ^ 2 
,* c # %■ 1 

V'** v V°' 




V s ^ 

* * s s A^” * / 

0°^ ^ x * 0 /■ * * 
. ^ „ (R. 5) * +P 

z 



cu -* 




A O, 


° t^> <*> 

* Y, [v v 



* ,s ^V*«./V'* 



cxV 






cS ^ 

W^* f # ^ V* 

*'■ /e**v 


,c£ 3 

a •%. » % 



-v ^ 

* v. ^ ' aF ,.* * 0 * <* **' s 


'V 


LV ?$S 


0 X 







, V V'^ V <Y .„, ^ . 

• V** M:V /^»V# 




# ^ 


o' 


,C^ 3* 

6*V r «y ^ ” 

S * o ^ 0 ^ * ^ 

s v *y 

°',%J" \>\'*°/% 

% <%><& - -^VS«A ° <v> a\V 



© 
z 

" *% % ^ 

4 g v ' > —s'/ ^ 

l^‘ %^ ’ " ' G°^ » Y * G 

° 't^o^ ?&[A\ ^<$ : 



& 






c3 -* 

<jt> % % 

s a g ^ 









; - 

Y ' ' * *'' cp^ ’ * •, '> & X v . oT V' 

- - - . 0 , 0 4i#^% . 

z ^ v ' x\ww/x/ * v- 0* • <§M|/A ® ^ C 

Nn </>Aa 4 — \>X\\vT \U//S) 7. 



A o. 



- ^ ^ % 

^*<,s s c o i * / a s s ^ 

V v * Y * «> A-v v> 





\ * 



cp -* ilr^l!l I! 




C <A _ 

* # S A %' 

•0 V ^ ^ 0 ^ * * 


; r * 

'' T ~AA*»PV'** s 

\A - 

O c3 -A*- 
* nA AA 




H 



7 

r ^ ^ * N? 

'\P . c b'"S?: ,- s v # 

v * Y * 0 /• ^ V 

% ^ -^W/>i> % oP V 
'&><<y - ANK/A ° 




* c,S A 

A A ., 

s s A G ^ *<f * 

c A> 

^ 0^ ° 


' * * s' 4\r 9 a *' * * s 

V V * 

A aP .Wa ^ % ^ * 

AA . A\M/A ° ^ 



<A »*^ s _A 


cS A -* 
^ ^ % 



c$ a> - 
^ A s ^A *„ 
Ay , 's 






































































-» 














* 



























































f 











THE 


' 1 

DOCTRINES OF FRIENDS: 

OR, 


RfNCIPLES OF THE CHRISTIAN RELIGION, 


AS HELD BY 


THE SOCIETY OF FRIENDS, 




COMMONLY CALLED QUAKERS. 


By ELISHA BATES. 

M,. 



MOUNT PLEASANT, OHIO, PRINTED. 


DUBLIN: 

RE-PRINTED BY THOMAS L WHITE, 140, ABBEY STREET. 




V 


3X7731 

,7333 

/mr 


At a MEETING OF FRIENDS APPOINTED 
TO REPRESENT OHIO YEARLY MEETING, held by 

adjournments , from the 3d of the Ninth month, 
to the 13 th of the same , inclusive , 1824 : 

The writings of Elisha Bates, on the Doctrines 
of Friends, were examined, and approved ; and he 
left at liberty to publish them: and the clerk is 
directed to furnish him with an extract of this 
minute, and sign it on behalf of the Meeting. 

Extracted from the Minutes, by, 
JORDAN HARRISON, Clerk. 






PREFACE, 


IN publishing, at the present day, a' 
treatise of the Doctrines of Friends, it is 
not intended to convey an idea that the 
works of this kind, already extant, are not v 
judiciously written. Nor is it intended, by 
the present performance, to supersede those 
valuable writings. On the contrary, I 
would recommend them to more general 
attention than they now receive. Nor is it 
to propagate or defend new principles, that 
I have entered into the present engagement: 
but to present, in a concise, and yet explicit 
manner, an account of the acknowledged 
doctrines of the Society. For, though I 
consider the doctrinal works that have been 
published, (with the consent of the Society,) 
are all well adapted to the particular views, 
of the respective writers, and to the times 
at which they were written : yet it may be 
noticed, that the writings of our primitive 
Friends are voluminous and scarce, while 
those of modern date do not notice many 
points of doctrine, which sometimes become 
interesting, from the particular course of 
religious inquiry. 

It hfts long been a settled sentiment in 




IV 


PREFACE. 


rqy mind, that a work, setting forth clearly 
the acknowledged principles of the Society, 
in all material points, without being tedious 
or expensive, would be useful, both to the 
members of the Society itself, and to serious 
inquirers of other religious denominations^ 
With this sentiment, I cherished, for several 
years, a hope that some qualified individual 
would undertake the task. Finding, how¬ 
ever, this hope not realized, and feeling 
more impressively the importance of the 
work, the apprehension of duty gradually 
and permanently settled on my mind, to 
make the attempt. 

Though the arrangement of the subjects, 
and the manner of treating them, have been 
dictated by the views presented to my own 
mind, yet, in the subjects themselves, I 
have endeavoured to ke*>p to the acknow¬ 
ledged doctrines of the Society. And, in 
compiling the following pages, I have made 
such extracts, from the writings of our 
early Friends, as seemed necessary to 
establish the position, that they held the 
principles laid down. And, in taking these 
extracts, I have consulted those parts of 
their writings in which they make a state¬ 
ment of what they believe , rather than those 
in which they expose the errors of contrary 
opinions. 

And here it may not be improper to 
remark, that many of the Essays which 
were published by the members of this 
Society, in the early periods of its history, 


PREFACE, 


V 


were in direct and pointed controversy * 
and frequently in reply to affusions from the 
press, which have long since been consigned 
to merited oblivion. In these replies of our 
Friends, the object of the writer was fre¬ 
quently to expose the consequences of the 
opinions which they opposed. And, as the 
publications thus opposed and exposed are 
now out of print, and generally forgotten, 
while the replies of our Friends are pre¬ 
served, there is some possibility that their 
views and sentiments may not be gathered 
from such of their writings, without a 
knowledge of the causes which gave rise 
to them. 

This remark will not apply exclusively 
to the writings of Friends ; it will hold in 
relation to controversial works in general. 
And the more bold and animated the 
manner of the writer, the more occasion 
there will he to keep this particular dis¬ 
tinction in view. 

My intention, at first, was to compile a 
general history of the Society, embracing 
its doctrines and discipline, together with 
biographical notices of individual members. 
Which several divisions of the subject, I 
proposed to treat of separately. The doc¬ 
trines stood first in my view, and, having 
completed these, it seemed, for different 
reasons, best to publish this part, without 
waiting for the slow collection of materials, 
and the laborious arrangement of the his¬ 
torical and biographical parts. These 


PREFACE. 


ri 

remaining parts of the original design are 
not abandoned, but whether either of them 
will ever be accomplished, remains with 
Him at whose disposal are time, opportu¬ 
nity, and capacity for every good word and 
work. 

It is, perhaps, one of the laws of nature, 
that objects assume a degree of the shade 
which belongs to the medium through which 
they are seen. And this is as true in the 
moral, as in the physical world. Hence, 
prejudice or prepossession cannot fail to 
cast a shade over any principle or per¬ 
formance that may be examined through 
them. But there is a principle (the Spirit 
of truth,) which can divest the mind of 
these, and enable us to see things as they 
really are. I solicit, therefore, a calm and 
candid perusal of the Doctrines of 
Friends.” And, over and above all, I 
earnestly desire an increasing prevalence 
of the influence of that principle whioh, 
independent of names or denominations, 
infuses into the hearts of the children of 
men the feelings of gratitude and love 
to God, and of charity and love to each 
other. 

ELISHA BATES. 


Mountpleasant, Second month, 1825. 


CONTENTS, 


CHAPTER I. 

The Original and Present State of Man. I 

CHAPTER II. 

Rewards and Punishments.... 25 

CHAPTER III. 

The Universality of Grace, or, the 
Possibility of Salvation to all Men. 39 

CHAPTER IV. 

The Divinity of Jesus Christ. 90 

CHAPTER V. 

Sanctification and Justification. 141 

CHAPTER VI. 

Perfection and Perseverance. 148 

CHAPTER VII. 

The Scriptures. 157 

CHAPTER VIII. 

Immediate Revelation, and the Influ¬ 
ences of the Holy Spirit.'..... 190 









TUI 


CONTENTS. 


CHAPTER IX. 

Worship..... 221 

CHAPTER X. 

The Ministry....... 233 

CHAPTER XI. 

Baptism . 263 

CHAPTER XII. 

The Supper. 287 

CHAPTER XIII. 

The Observance of Days and Times...... 295 

CHAPTER XIV. 

Salutations and Recreations. 308 

CHAPTER XV. 

Oaths . 323 

CHAPTER XVI. 

War.. . 33i 

CHAPTER XVII. 

Conclusion . 366 












DOCTRINES, 


CHAP. I. 

ORIGINAL AND PRESENT STATE OF MAN. 

On entering into a concise statement of the 
Doctrines of this Society, it seems most consistent 
with the natural order of things to take, in the 
first place, a view of the original and present state 
of man. 

The Scriptures bear testimony, that man was 
made in the image of his Creator. " In the image 
of God created he him. Male and female created 
he them.” Gen. i. 27. In this state, which was 
his by creation, .he lacked neither wisdom nor 
understanding. He lacked nothing that was neces¬ 
sary to enable him to exercise the dominion that 
was given him in the world; or that could perfect 
his happiness, or secure acceptance in the Divine 
sight; otherwise he could not have been in the 
image of God; nor would it have been said that 

God saw every thing that he had made, and 
behold it was very good” ib . 31. Accordingly, 
we find that he had a clear sense of the relation in 
which he stood to the Almighty, was favoured with 

B 



2 


THE ORIGINAL AND PRESENT 


communion with him; and when the various orders 
of animated beings, were brought before him, he 
had such a sense and understanding of natural 
things, as enabled him to give them all appropriate 
names. This was not acquired knowledge. But all 
these faculties and capacities, were the endowments 
with which he was furnished, and made up his 
original character. 

Thus constituted, our first parents were placed 
in a situation, adapted to their comfort and conve¬ 
nience. “ The Lord God planted a garden east¬ 
ward in Eden; and there He put the man whom 
He had formed.” Gen. ii. 8. And though there 
may be a mystical signification in these terms, 
representing that spiritual communion and fellow¬ 
ship which the saints obtain with God, by Jesus 
Christ, yet we do not thence call in question the 
historical fact, that they were provided with a 
residence, in all respects, adapted to their condition. 
Nor do we doubt that when they lost their happy 
condition , by disobedience^ they lost also the resi¬ 
dence which was adapted only to that condition. 
But these truths, respecting the outward affairs of 
our prime ancestors, are not so deeply interesting 
to us, as those relations in which they stood before , 
and after their transgression. And as the inspired 
historian, was led to touch very briefly on these 
outward affairs, so we believe it is not necessary, 
or even safe , to run out into speculation concerning 
them. But so far as the Holy Scriptures record 
historical facts , respecting the first, and all subse¬ 
quent ages, those facts we admit as truth. 


STATE OP MAN. 


^Though man was created such a being as has 
been described, and was so eminently favoured, in 
relation both to temporal and spiritual things, yet 
the sequel proved that he was placed in a state of 
probation; and that he was permitted to choose 
good or evil, according to his own free will. He 
received a command; and the penalty of death 
was annexed to its violation. “ In the day thou 
eatest thereof, thou shalt surely die*” Gen. ii. 17. 

As he was constituted in due rectitude of body 
and mind—as he was, in his first estate, in the 
divine image, he must have had power to stand* 
How is it possible that he could have been in that 
image, if he had not power to reject evil, and to 
remain in a state of acceptance ? That he had this 
power, is evident not only from the character 
which is clearly given of him, but from the divine 
attributes themselves. Therefore, as surely as we 
believe that God is merciful and just, so surely 
we believe that Adam was enabled to obey the 
command that was given him. (Vide Art . Univer¬ 
sality of Grace.) 

In the freedom of will, with which our first 
parents were endowed, they disobeyed the divine 
command. As the divine image was the predomi* 
nating part of the human character, in the begin¬ 
ning, it was said: “ In the day thou eatest thereof 
thou shalt surely die.” And this sentence was 
accomplished, in the loss of all that constituted 
that image. In the loss of the divine life, death 
actually passed upon him, in the day of his trans¬ 
gression. (Vide Barclay's Apol. Prop. 4. Phipps 


4f 


THE ORIGINAL AND PRESENT 


on Man , chap. 1 .) He became fallen, degenerate, 
and dead, retaining nothing superior to his animal 
and rational faculties, and even these were depraved. 

“ Adam, by his fall, lost his glory, his strength, 
his dominion, by which he could easily have 
withstood the devil, and came under great weak¬ 
ness, whereby the enemy’s temptations had a ready 
access to him, and he became very obnoxious to 
fell under them. And so all his posterity are come 
under the same weakness and obnoxiousness to the 
enemy’s temptations, who influenceth them, by 
entering into them, and powerfully inclining them 
to sin. And this malignant influence, is the seed 
of sin in all men, whereby they become obnoxious 
by reason of the fall.” Barclay , fol. ed. pp . 768, 
310. Thus, in the language of the apostle, “by 
one man sin entered into the world, and death by 
sin, and so death passed upon all men, for that all 
have sinned.” Nor do we question that the visible 
creation suffered some change, in consequence of 
the lapse of him, to whose accommodation it was 
so remarkably adapted. In the sentence pronounced 
upon Adam, it was said: “ Cursed is the ground 
for thy sake”—“ thorns also and thistles shall it 
bring forth to thee.” Gen. iii. 17. 18. Thus we 
believe, that the whole posterity of Adam, is 
affected by his fall ; but we do not believe that it 
is with guilt, but with infirmity and a proneness to 
sin. For, “ though we do not ascribe any whit of 
Adam’s guilt to men, until they make it theirs, by 
like acts of disobedience, yet we cannot suppose 
that men, who have come of Adam naturally , can 


STATE OF MAN. 


5 


have any good thing in their nature , as belonging 
thereto, which he, from whom they derived their 
nature, had not, himself, to communicate to them.” 

44 If then we may affirm, that Adam did not 
retain in his nature , as belonging thereto, any will 
or light, capable to give him knowledge in spiritual 
things, then neither can his posterity. For what¬ 
soever good any man does, it proceeds not from 
his nature, as he is man, or the son of Adam, but 
from the seed of-God in him, as a new visitation 
of life, in order to bring him out of his natural 
condition. So that though it is in him, it is not of 
him.” But we deny the doctrine of u original 
sin;” and cannot suppose that sin is imputed to 
infants, (till they actually commit it;) for this 
obvious reason; that 44 they are by nature children 
of wrath, who walk according to the prince of the 
power of the air, the spirit that now worketh in 
the hearts of the children of disobedience; here 
the apostle gives their evil walking; (and not any 
thing that had been committed by Adam,) as the 
reason of their being children of wrath. And this 
is suitable to the whole strain of the Gospel, where 
no man is threatened or judged, for what iniquity 
he hath not actually wrought.” (Vide Barclay's 
Apol. Prop . 4>.) 

Thus, we conceive it contrary to the attributes 
of the Almighty, his mercy, and his justice, to 
charge any of his creatures with guilt , for offences 
in which they had no agency. It is even contrary 
to the simplest principles of right and wrong, 

which we consider binding on men; and we dare 
b 3 


6 


THE ORIGINAL AND PRESENT 


not charge the Divine Character, with being thus 
far below that standard of justice, which is set up 
for human actions. 

Though the posterity of Adam could not be 
chargeable with guilty on account of his transgres¬ 
sion, yet he being dead, as to the divine image , 
could neither renew himself up again into his for¬ 
mer condition, nor transmit to his posterity what 
be had not himself. Thus they became objects of 
Redeeming have. Even those who had not sinned\ 
after the similitude of Adam’s transgression , stood 
in need of redemption , out of that state of utter 
incapacity in which they were involved; and which 
the apostle calls 44 death.” Rom. f. 14. 

For this great object a remedy was provided. 
Even the sentence pronounced upon them, con¬ 
tained the promise of the seed, which should bruise 
the serpent’s head. Gen. iii. 15. This redeeming 
principle began then to operate, not only bringing 
man out of this state of death and incapacity, but 
producing the fruits of righteousness. By this, 
Abel offered a more acceptable offering than Cain. 
By this Enoch walked with God—and all the 
patriarchs and prophets were instructed in divine 
wisdom, and finally, obtained acceptance. For 
our acceptance is not by nature , or in our natural 
state, as the posterity of the first Adam; but ih, 
and through Christ, the second Adam, the Lord 
from heaven, who is called a 44 quickening spirit.” 
1 Cor. xv. 45, 47, The same Apostle tp the 
Ephesians says; 44 And you hath he quickened, 
who were dead in trespasses and sins.” and 


STATE OF MAN* 


7 


again he says; “ and were by nature the children 
of wrath, even as others. But God, who is rich 
in mercy, for his great love wherewith he loved 
us, even when we were dead in sins, hath quickened 
us together with Christ, (by grace ye are saved;) 
and hath raised us up together, and made us sit 
together in heavenly places in Christ Jesus: that 
in the ages to come, he might show the exceeding 
riches of his grace, in his kindness towards us, 
through Christ Jesus: for by grace ye are saved, 
through faith ; and that not of yourselves; it is 
the gift of God, not of works, lest any man should 
boast. ,, Eph. ii. 1, 3—9. 

The innocence of children is sometimes mentioned, 
as an evidence of their being in the same condition 
that Adam was in, before his fall; and in con¬ 
firmation of this idea, that passage of Scripture is 
adduced, in which it is related that “Jesus called 
a little child unto him, and set him in the midst of 
them, and said, verily, I say unto you, except ye 
be converted, and become as little children, ye 
cannot enter into the kingdom of heaven. Who¬ 
soever, therefore, shall humble himself as this little 
child, the same is greatest in the kingdom of hea¬ 
ven,” Matt, xviii. 2, 3, &c. On referring to Mark 
ix. 33, where the same event is recorded, it appears 
that the disciples had then given way to feelings of 
ambition and contention; “for they had disputed 
by the way, who should be greatest.” To cor¬ 
rect their views, our Lord adopted the mode cf 
reproof that has been mentioned, using those ex¬ 
pressions, so remarkably adapted to the feelings 


8 THE ORIGINAL AND PRESENT 

which they had just indulged. “ If any man desire 
to be first, the same shall be last of all, and servant 
of all,” Mark ix. 35. “ Whosoever, therefore, shall 

humble himself as this little child, the same is great¬ 
est in the kingdom of heaveti,” Matt, xviii. 4. This 
was the very thing they had been disputing among 
themselves, and they were now informed that it was 
not to be expected but in humility . 

But, taking the passage in its utmost latitude, 
it will go no further than to shew the necessity of 
a freedom from sin , which we , who have become 
moral agents, must experience, through the opera¬ 
tions of grace, producing repentance, and obtaining 
forgiveness, &c. 

But innocence alone cannot constitute the divine 
image. For, as it would be highly injurious to the 
divine character, to assert that God is no more than 
an innocent being, so it must be evident that the 
divine image does not consist in innocence alone . 

No one will pretend that the little child is in 
a sensible communion with God, or clearly sensible 
of his divine influence, which was the case with 
Adam. Again, the desires of the infant, in its 
purest state of innocence, are directed to objects of 
sense —to the gratification of its creaturely appetites. 
But such was not the case with Adam, in his primi¬ 
tive state, nor is it the case with the true Christian. 

And, as the text does not contain any allusion 
to the primitive condition of man, so, on the most 
close examination, it cannot be made to prove that 
infants are in that condition, or that they are not, 
in common with the rest of the human family, ob- 


STATE OF MAN. 


9 


jects of the redeeming love of Jesus Christ, and 
partakers of the benefits derived from Him. 

If we impartially reflect on the present condition 
of the human race, we shall find, in the pagan 
darkness which overspreads a large portion of the 
world, a striking evidence that the natural state 
of man is very different from that in which Adam 
was placed, in the beginning. That portion of man¬ 
kind have not the knowledge of God, his attributes, 
and their own relations to him, either by intuition, 
or by their reasoning faculties. If every individual 
were furnished with the same knowledge, in divine 
tilings, that Adam had, and admitted into the same 
near relation to the Deity, and communion with Him, 
there could be no such thing as a nation of pagans: 
for, even if all should ultimately fall, still theie 
would be a portion of the life of every individual, in 
which he would know God, as Adam did in the 
beginning. Neither, if reason and our own rational 
faculties could naturally lead up into this exalted 
state, would it have been said by the apostle, that 
<£ The natural man receive th not the things of the 
Spirit of God, for they are foolishness unto him; nei¬ 
ther indeed can he know them, because they are spi¬ 
ritually discerned,” 1 Cor. ii. 14. Nor should we 
find this declaration realized in all conditions, as to 
outward circumstances, from the highest refine¬ 
ments of civilized life, to the most degraded state 
of uncultivated nature. 

Those who are occasionally found in Heathen 
countries with enlightened minds, have risen out of 
darkness and ignorance, by the operations of the 


10 


THE ORIGINAL AND PRESENT 


grace of God, that brings salvation, and which the 
apostle expressly declares has appeared to all men. 
They become such by a slow progress of improve¬ 
ment, and of that change which is called regenera* 
tion, and the new birth—and not as an original 
state. Thus these Heathen nations illustrate what 
human nature is, and shew the insufficiency of those 
faculties which constitute it, to renew them up into 
the divine image. They show that human nature 
itself is fallen, is low and grovelling—still tending 
downward, “ as the sparks fly upward.” 

But the human family was not left destitute, in 
this miserable condition. “In this was manifested 
thelove of God towards us, because that God sent his 
only begotten Son into the world, that we might 
life through him. Herein is love, not that we loved 
Clod, but that he loved us, and sent his Son to be 
the propitiation for our sins,” 1 John iv. 9, 10. “ For 
when we were yet without strength, in due time 
Christ died for the ungodly,” Rom. v. 6. “ There¬ 

fore, as by the offence of one, judgment came upon 
all men to condemnation; even so by the righteous¬ 
ness of one, the free gift came upon all men unto 
justification of life,” Rom. v. 18. Here the disease 
and the remedy were brought into contrast by the 
apostle, to show that the latter was exactly 
adapted to the former As, in the fall, the capacity 
of enjoying communion and fellowship with God 
was lost, so, through Jesus Christ, it is restored. 
As, in the first, we were unable to do any good 
thing, but were naturally joined and united to evil, 
forward and propense to all iniquity, servants to the 


STATE OF MAN. 


11 


power and spirit of darkness; in the remedy pro¬ 
vided, “we are so far reconciled to God by the death 
of his Son, that we are put into a capacity of salva¬ 
tion, having the glad tidings of the gospel of peace 
offered unto us, and we are called and invited to 
accept the offered redemption. In which respect 
we understand these Scriptures: he slew the en¬ 
mity in himself. He loved us first. Seeing us in 
our blood, He said unto us, live. He who did not 
sin, his own self hare our sins in his body on the 
tree; and died for our sins, the just for the unjust.” 

(Vide Barclay's Apol. p. 204. Also Eph. ii. 15. 
1 John iv. 10. Ezek. xvi. 6. 1 Pet. ii. 22, 24, and iii. 
18.) 

And, as the guilt of Adam is not imputed to us, 
till we make it ours by our own transgressions; so, in 
order to obtain perfect redemption, we must experi¬ 
ence regeneration. That divine principle which 
is the purchase of Christ’s death, and which is 
called by the apostle, grace, and by the evangelist, 
6i ^e light of men," must be brought into operation 
in us, taking the rule and government of our hearts, 
and setting us free from the“ law of sin and death.” 
“ He died for all, that they which live should not 
henceforth live unto themselves, but unto Him which 
died for them, and rose again,” 2 Cor. v. 15. 

Thus, we consider redemption in a two-fold 
sense: both which, in their own nature, are per¬ 
fect : though, in their application to us, the one is 
not, nor can be, without respect to the other. The 
first is the redemption performed and accomplished 
by Christ for us, in his crucified body, without 


12 


THE ORIGINAL AND PRESENT 


us; the other is the redemption wrought by Christ 
in us. This last follows the first in order, and is a 
consequence of it, proceeding from it as an effect 
from its cause. So, as none could have enjoyed the 
last, without the first had been, (such being the will 
of God,) so also can none now partake of the first, 
or secure to himself the true benefits of it, but as 
he witnesseth the last. Wherefore, as to us, they 
are both causes of our justification; the first the 
procuring, efficient, the other the formal cause. 
(Vide Barclay’s Apol. pp. 204, 205. J 

The condition in the fall may also be considered 
in a two-fold sense : 1st. As we are in the image 
and likeness of Adam, Gen. v. 3., the soul being 
connected with an animal body, possessing sensa¬ 
tions, appetites, and passions, tending to excess, 
and exposed to the influence of the grand enemy: 
and, 2dly. As we yield to temptation, and come under 
the government or power of the devil, as Adam did. 
As these two states comprehend the whole ground 
of moral evil, so the means provided, through Jesus 
Christ, apply to this whole ground. First, as to 
what Christ has done for us without us, placing 
us once more in a capacity to receive salvation, 
conveying to us a measure of grace, which will 
bring salvation to all who do not reject it, but 
submit to its operations; and, lastly, as this work 
is effected in us, and that change of heart is 
produced, which constitutes the new creature. 

So then, when we consider the present condition 
of the human family, we find that on commencing 
our existence, we inherit, or receive two principles, 


STATE OF MAN. 


13 


©tie of evil, and the other of good. These two 
principles are as seeds, not having yet germinated. 
The mind itself is very much in the same state; 
being without knowledge, and very much without 
understanding. As the capacities of the mind 
enlarge, and its faculties are brought into action, 
these two principles also begin to work, and a 
conflict and warfare take place. The soul, being 
distinct from both of these principles, has the 
power of choosing which it will serve. If the 
good is chosen, it, being the stronger, binds, brings 
down, and casts out the other, and brings the soul 
into complete redemption, both from sin, and from 
its consequences. But if the evil is preferred, as 
we “ cannot serve two masters,” the grace becomes 
rejected; and though it still, again and again, 
revisits the sou], breaking its fetters, and giving it 
ability to subdue the powers of darkness, yet, if 
still slighted or neglected, it finally leaves us to 
ourselves, and the government of that principle of 
evil which we have preferred; for the divine deter¬ 
mination remains unaltered : “ My spirit shall not 
always strive with man,” Gen. vi. 3, 

Thus we are left without excuse. Though we 
do not commence our existence with that degree 
of knowledge, that strength of intellect, and 
enlarged religious stature, which characterized the 
first man, and in many other respects are sunk far, 
very far, below his primitive state, yet the grace 
afforded is sufficient for us, sufficient for our pre¬ 
servation from sin, from the first dawn of life, to 
its final close. 

c 


14 THE ORIGINAL AND PRESENT 

And here it may be proper to apply the caution* 
44 What God hath joined together, let no man put 
asunder,” Matt. xix. 6. For redemption is only to 
be obtained through the means which God has 
provided by Jesus Christ. Had it not been for 
what Christ “has done for us without us,” we 
could not have had the seed of grace; for it is 
“the gift of God,” which we could not obtain for 
ourselves. Without this , the visitations and opera¬ 
tions of the Spirit of God in our hearts could 
never have been known, and consequently this 
redeemed state could never have been experienced. 
Neither, on the other hand, (as.moral agents,) can 
what Christ has done for us, without us, secure 
salvation. The grace afforded* must rule in us, 
dr it cannot ultimately benefit us. Even the 
renewed visitations of his love, in our hearts, if 
resisted, will be so far from securing our final 
salvation, that they will add a heavy load to our 
condemnation. 

The condition of man, before the coming of Jesus 
Christ in the flesh, has sometimes been brought 
into view. Divine goodness, in providing the 
means of salvation for fallen man, in sending his 
beloved Son into the world, to “ taste death for 
every man,” was pleased to defer that outward 
manifestation, until, by a course of instruction, 
mankind could be prepared to receive Him. And 
He, whose view takes in, at once ? the past, the* 
present, and the future, made it apply, as respected 
salvation, before , as well as after the time of its 
advent. The fathers “drank of that spiritual 


STATE OP MAN. 


15 


Hock that followed them, and that Rock was 
Christ,” 1 Cor. x, 4. Though light, knowledge, 
and many spiritual favours have been more abun¬ 
dantly diffused since the coming of Jesus Christ, 
yet, as a means of salvation, his grace was dispensed 
before that time, as well as after . This, as W. 
Penn expresses it, was “ on the credit” of what was 
promised in the very sentence pronounced on our 
prime ancestors. 

Through all the early ages, the condition of the 
human mind, and its capacity for understanding in 
divine things, required that there should be much 
outward form and ceremony, addressed to the out¬ 
ward senses, and illustrative of the great work of 
redemption. From a low and servile state, they 
were to be led, like children, in the first rudiments 
of science, through several dispensations, until, 
“ In the fulness of time,” the Messiah came, and 
introduced a pure and spiritual dispensation, abro¬ 
gating the types and ceremonies which were 
designed to lead to him, and grapting a more 
copious affusion of his own divine influence, than 
had been communicated under the preceding 
dispensations. 


Having thus briefly stated the doctrine of the 
original and present state of man; with a few hints 
relating to the different dispensations, it may not 
be improper to advert to another subject, which 
has been slightly brought into view. 

In the account which is given in Scripture, of 



16 


THE ORIGINAL AND PRESENT 


the transgression of our first parents, it appears 
they were tempted by an evil agent,* distinct from 
man; and that this agent prompted them to sin, 
when they were in their original innocence. 

Through all ages, and under almost all degrees 
of darkness or light, which have prevailed, however 
the doctrines of religion may have been obscured, 
by successive innovations on those truths, which 
God has been pleased to reveal, the great outlines 
of theology have been deeply impressed on the 
minds of men. Wherever we go, among civilized 
or uncivilized nations, we still find traces of the 
belief of a great first cause, and superintending 
power, the source of all good, and the object of 
adoration. We find, also, evidences of a belief 
that there is a principle or spirit, malignant in its 
nature, and the source of all evil. The accounta¬ 
bility of man for his actions, &c. is another senti¬ 
ment extensively believed. These first principles 
appear under various modifications, according as 
they have been viewed through the medium of 
light or darkness; but all retaining clear evidences 
of a common origin; which could have been no 
other than divine revelation. Even the darkest 
system of polytheism, if carefully investigated, 
discovers traces of such revelation. But the 
human mind, not resting satisfied with what is 
received through this medium, has, through all 
ages, possessed a strong disposition to bring down 
divine things, to the level of its own, unaided 

* In using the term agent, I intend to convey the idea of a 
being possessing the power of action. 


STATE OF MAN. 


17 


capacity. Hence, among heathen nations, the 
attributes of the Deity, and the virtues which 
adorn the human character, were personified, and 
denominated deities; and then attempted to be 
made visible to the outward senses. Hence all 
those contemptible things that have been made the 
objects of veneration and worship, under the 
general term of idols. The human mind is not yet 
divested of the same propensity, leading it to leave 
the ground of all true knowledge in divine things, 
and in the strength, or rather weakness, of its own 
faculties, build up some system, which, like an 
idol, made visible to the outward senses, and at all 
times accessible to the creature, is at all times open 
to creaturely comprehension. 

But, returning from this little digression, and 
without further pursuing the fables of the ancients, 
or the parallels between them and the more refined 
speculations of later times, it may not be improper 
to introduce the sentiments of some of the first 
distinguished members of the Society of Friends, 
on the subject before us. 

G. Fox, in his Journal, voi, 2, page 22, says, 
44 The devil abode not in the truth. By departing 
from the truth, he became a devil.” 44 There is 
no promise of God to the devil, that ever he shall 
return into the truth again; but to man and 
woman, who have been deceived by him, the 
promise of God is, that the seed of the woman 
shall bruise the serpent’s head: shall break his 
power and strength to pieces.” 

Page 402, he says, 44 The devil, who is out of 


18 THE ORIGINAL AND PRESENT 

the truth, tempted man and woman to disobey 
God; and so drew them into the fall from the 
truth.” 

William Penn, in his “ Rise and Progress,” in 
speaking of the original condition of man, says, 
“ But this happy state lasted not long: for man, the 
crown and glory of the whole, being tempted to 
aspire above his place, unhappily yielded, against 
command and duty, as well as interest and feli¬ 
city ; and so fell below it, lost the divine image, 
the wisdom, power, and purity he was made in. 
By which, being no longer fit for Paradise, he was 
expelled that garden of God, his proper dwelling 
and residence , and was driven out as a poor vaga¬ 
bond, from the presence of the Lord, to wander in 
the earth, the habitation of beasts. Yet God, who 
made him, had pity on him: for he, seeing man 
was deceived, and that it was not of malice, or an 
original presumption in him, (but through the 
subtlety of the serpent, who had first fallen from 
his own estate , &c.) in his infinite goodness provided 
a way to repair the breach.” 

The same author, in his “ Christian Quaker,” 
says, <e The world had not been long created, before 
man, being envied by Lucifer, the fallen angel, 
was betrayed of his innocence by him.” 

(Vide Barclay's Works, fol. ed.pp. 391, 625. Also 
Ellwood’s Sac. Hist, on the fall of Adam.) 

From these, and many other passages that might 
be mentioned, it is clear that the Society, from the 
beginning, have believed that the principle of evil, 
on the one hand, and the grace which brings sal- 


STATE OP MAN. 


19 


vation, on the other, are both distinct from man, 
and form no part of him, other than as he yields 
his mind and members servants to either. 

On examining whether the serpent could have 
been any thing that constituted a part of the 
woman, it will be proper to remember that male 
and female were created in the divine image, and 
in this image, there could be nothing that, of itself, 
separated from the divine will. Or else there 
must have been discordant properties in the divine 
nature: properties repulsive to each other, and 
which of themselves, separated from each other, 
thus producing its own dissolution. But these are 
conclusions we dare not admit. That image, 
which constituted the character and the dignity of 
man, as he came pure from the hands of his 
Creator, though it fell infinitely short of the divine 
original, was still a true copy, and the different 
capacities and attributes, (if I may be allowed the 
expression,) all harmonized, and united together. 

Even while Eve was reciting the divine com¬ 
mand, and the penalties of disobedience, the 
tempter denied the truth of the declaration of the 
Almighty. This evidently was sinful; but it was 
before Eve had sinned. Through the whole 
account, recorded in the Scriptures, the tempter is 
represented as distinct from the man and woman. 
And as they were represented to be distinct 
agents, in the transgression, so judgment waa 
passed upon each, separately and distinctly. 

When the question was propounded to Adam, 
<e Hast thou eaten of the tree whereof I commanded 


20 THE ORIGINAL AND PRESENT 

thee that thou shouldst not eat ?” he endeavoured 
to excuse himself, by placing the blame on the 
woman ; and Eve, in like manner, to excuse 
herself, laid the blame on the serpent, who had 
beguiled her. What extenuation of the crime could 
it have been, to say, that she had beguiled herself ? 
Or how could she have said, that something of the 
divine image, which she possessed, beguiled her ? 

Thus far, the omniscient Judge proceeded with 
interrogatives and expostulations; knowing that 
his frail and fallen creatures had been tempted, 
and thus drawn into sin ; and therefore mercy and 
forbearance had been extended to them. But 
towards the tempter , the grand enemy, there was 
no expostulation, no indulgence, but the curse, 
unmixed, unmitigated, descended on him. In the 
several sentences pronounced on that occasion, the 
idea of distinct and separate agents is preserved 
throughout; and more particularly as related to 
the serpent. “ I will put enmity between thee and 
the woman, and between thy seed and her seed. 
It shall bruise thy head, and thou shalt bruise his 
heel.” The line of separation is so completely 
drawn, that we cannot blend the two objects of this 
sentence in one. 

When the promised Messiah came, and was 
about entering on his important mission, he was 
led of the Spirit, into the wilderness, where he 
encountered temptation. And here the tempter was 
spoken of, in his most malignant character, “ the 
devil.” Let it be remembered that in the Lord 
Jesus, “the fulness of the Godhead dwelt bodily.” 


StATE OF MAN. 


21 


It would be blasphemy to say that the devil here 
was not a distinct agent. And yet our Lord was 
tempted “as we are,” and “withoutsin.” But if 
the devil was a distinct agent, in his temptations 
of our Lord, and is not a distinct agent in our 
temptations, he could not have been tempted as we 
are; but the apostle expressly declares that he 
was. But if there was a malignant, evil spirit, that 
tempted our Lord, in the days of his personal 
appearance on the earth, it completely establishes 
the position that there is such an evil agent. 

The idea that temptation is not sin, is intimately 
connected with the belief, that, thus far, it is the 
work of an agent distinct from man. Therefore, 
while the temptations are only presented , and 
not embraced, they are not the act of the individual, 
and attach no guilt to him, unless he does embrace 
them, or, in some degree, yield to them. But, as 
every temptation must be an attempt to destroy 
the government of Him whose right it is to reign 
in the hearts of his rational creatures, and con¬ 
sequently to destroy the divine life in the soul, it 
must be highly criminal and offensive in the agent, 
whoever he may be. “ This,” says R. Barclay, 
«is the devil’s guilt, (or sin), and not theirs who 
are tempted, till they make it theirs by their own 
acts.” But if there is no evil agent, but the pas¬ 
sions of men, then the first motions of temptation, 
even though resisted, are sin to the individual, 
because the opposition to the law, and the enmity 
against the divine principle, are exclusively his 
own. 


22 


THE ORIGINAL AND PRESENT 


So far as this subject is spoken of in the Scrip¬ 
tures of truth, the devil is spoken of as distinct 
from man, and we have no reason to call in ques¬ 
tion, either the truths , or the manner of inculcating 
them, which divine goodness has been pleased to 
present to us, through the medium of revelation. 

The apostle Peter, in his 2d Epistle, ii. 4., says, 
44 God spared not the angels that sinned, but cast 
them down to hell, and delivered them into chains 
of darkness.” And Jude remarks, “And the 
angels that kept not their first estate, but left their 
own habitations, he hath reserved in everlasting 
chains, unto the judgment of the great day.” 

It is not necessary to recite the various passages 
in the Old and New Testament, to show that the 
term angels , in its general signification, applies to 
a superior order of beings. How they are con¬ 
stituted, what are their capacities, and what could 
become a spring of action in them to sin, are 
questions that certainly do not concern us, and it 
is an evidence of folly and presumption, to enter 
into the inquiry. 

But between their case and ours, their apostacy 
and the fall of man, there is a striking difference. 
To them, we hear of no promise, no redemption. 
To us, redemption and restoration are offered. 
Man is still represented as drawn into sin by temp - 
tation , and not in consequence of his own sponta¬ 
neous revolt. We have to contend with a power¬ 
ful adversary—powerful in exciting the passions 
to gross sins, and powerful to mislead, through the 
Aeceivableness of sin. Hence, the propitiation, 


STATE OP MAN. 


23 

and mediation of our Lord Jesus Christ, and the 
aid of his Spirit afforded, to enable us to work out 
our salvation. 

Behold, therefore, the goodness and severity of 
God ! Towards the angels which fell, severity, 
but towards fallen man, drawn into sin by temp- 
tation, goodness, if we accept, and continue in his 
goodness. If we resist temptation, through the 
aid of Him who knows how to succour them that 
are tempted, no power can prevail against us. 
Lor He who cast down the angels, that kept not 
their fiist estate, can still cast down all the powers 
of darkness, and enable us to triumph over all our 

souls’ enemies. But if we give way,—-if we sin_ 

though the day of mercy may be extended, yet we 
have the awful reflection, that we have, thus far, 
advanced to an assimilation with the nature of the 
devil; and so far brought ourselves into his con¬ 
demnation. And, without repentance—without 
rising out of this condition, we must continue for 
ever in a separation from God, and in a dreadful 
association or connexion with the malignant spirit. 

The world, the flesh, and the devil, make up 
the grand combination of enemies against which 
we have to contend. Without pretending to ex¬ 
plain these terms to their full extent, I will just 
observe, that the flesh assails us by those passions 
and appetites which we possess, as constituent parts 
of our fallen nature. These, without the controling 
influence of the Spirit of Christ, tend to excess and 
to wrong objects, and consequently to sin. The 
world diverts from the paths of piety, by the corrupt 


24? THE ORIGINAL AND PRESENT 

example of those around us, and by the powerful 
influence.of external objects, attracting our affec¬ 
tions to themselves. The devil —a spirit opposed 
to every thing of goodness, enters into our passions, 
stimulates them to evil, gives power to corrupt 
examples, and unreal value to external objects: 
but above all, draws off the mind from the love of 
God, and the remembrance of his goodness, and 
represents the sublime enjoyments, which are to 
be found in the divine presence, as to be dreaded, 
rather than desired. And though the world or the 
flesh, may generally be the mediums, through 
which the attack is made on our fidelity to God, 
yet whoever carefully investigates the subject, will 
discover certain impressions and excitements, which' 
are unmixed, satanic influences, 


CHAP. II. 


OF REWARDS AND PUNISHMENTS. 

The doctrine of rewards and punishments, ne¬ 
cessarily embraces the immortality of the soul, and 
the resurrection from the dead. 

It is not my intention, at present, to enter into a 
formal refutation of those sceptical reasonings, 
which have been advanced against the immortality 
of the soul, and those other divine truths, which are 
brought to light by the Gospel. Men, who deny 
every thing which cannot be tested by the out¬ 
ward senses, will deprive themselves of the most 
pure and dignified enjoyments, which the author 
of our existence intended for us. Nor indeed do 
the principles of scepticism stop here. There have 
been men of bright talents, who might have been 
ornaments to the age in which they lived, but by 
adopting these principles, they were led on, from 
doubt to doubt, until they not only denied the 
truths of divine revelation, but were placed in the 
same predicament with respect to the most fami¬ 
liar and indubitable transactions and objects around 
them. Assuming as a general proposition, that 
the testimony of the outward senses does not 
amount to absolute certainty, they have gone on to 
argue, that ice cannot certainly know any thing . 

D 


26 


OP REWARDS AND PUNISHMENTS. 


Those things which the common sense and com- 
mon faculties of mankind, denominate as facts, 
occurring under our own observation, they have 
supposed may be only ideas —and hence, even our 
own actions, health, disease, or broken bones, the 
separation from friends or the loss of life, may be 
nothing but notions , in which there is no reality 
at all. 

The Academics, who were a branch of the Pla¬ 
tonic school of Philosophy, “ laid it down as an 
axiom, that nothing can be known with certainty: 
the Phyrrhonists maintained that even this ought 
not to be positively asserted.” ( Adams's View, 
Introduction , p. 33 .) 

Absurd and disgusting as these propositions 
must appear to the enlightened mind, they were, 
even within the last century, dignified with the 
name of philosophy; and volumes were written 
to establish and to refute them. 

And those who deny the doctrines of revealed 
religion, cannot maintain their opinions with 
greater plausibility, than that which was used to 
support the sceptical jargon I have mentioned—or 
in other words, to maintain the ignorance of man,' 
against all wisdom and against all truth. 

Though human reason never could lead the 
mind up to an acquaintance with God, his attri¬ 
butes and will concerning us; the means which he 
1 as provided for our redemption, or the existence 
of the soul after death; yet these things being 
revealed, or brought to light by the Gospel, are 
supported by the testimony of unperverted reason. 


OF REWARDS AND PUNISHMENT'S. 27 

But, to my mind, one of the most conclusive 
arguments in favour of Divine revelation, is, that 
it goes beyond the evidences of the senses, or the 
discoveries of human reason. It is an important 
argument in favour of reason, that it opens to us a 
wide field of knowledge, of action, and of enjoy¬ 
ment, which lies beyond the reach of the senses. 
For this is one of the striking advantages that we 
enjoy above the brute creation. The same mode 
of reasoning will apply to divine revelation, as 
exalting our condition above what it could possibly 
be, if we possessed no higher principle than rea¬ 
son. For though reason enlarges our sphere of 
action, of usefulness, and of enjoyment; yet it also 
unfolds to us the miseries to which we are heirs, 
more fully than the brute creation can be made 
sensible of. The ox is led unconscious to the 
slaughter, and feels nothing of the terrors of anti¬ 
cipation. We see the powerful causes of change , 
disappointment , and affliction, that surround us. 
Were there nothing for the mind to rest upon, but 
such Objects as come within the reach of the 
senses, and the calculations of human reason, we 
should be miserable indeed. It is, therefore, a*f* 
source of peculiar gratitude, that 66 life and immor- / 
tality are brought to light by the gospel.? The 
beasts possess the faculties of sense. Man, though 
he possesses these faculties in an inferior degree, 
still rises above the brute creation, by the exercise 
nf reason. This gives him a commanding advan¬ 
tage over the rest of animated nature; but it is 


28 OP REWARDS AND PUNISHMENTS. 

only a partial advantage. Though it enlarges his 
knowledge, his powers, and his enjoyments—it 
also abundantly enlarges his sphere of sufferings 
and distress. It therefore still remains for divine 
revelation, to direct his views, to regulate his affec¬ 
tions and pursuits; and to give animation to his 
hopes, and support to his mind, through all the 
vicissitudes that can attend him. For as reason 
leads to discoveries which never could be made by 
the senses, so revelation unfolds to the believing 
mind, truths of infinite importance, which must 
have remained for ever hid from mere human rea¬ 
son. Without this source of intelligence, we are 
shut up in darkness. The philosopher may be as 
ignorant as the barbarian. With the refinements 
of civilized life, with the discoveries of science open 
to his view, he may be even more destitute of 
knowledge, in divine things, than the Indian, the 
Hottentot, or the Hindoo. In all nations, and in 
all ages, there is, (and has been,) a spirit in man, 
and the inspiration of the Almighty giveth him 
understanding, Job xxxii. 8. As thus the capacity 
and the intelligence are received, we cannot con¬ 
template the stupendous works of nature, or consi¬ 
der the order and harmony displayed in the visible 
creation, without feeling the concurrent testimony 
of nature and of reason, to the being of a God,— 
his wisdom, goodness, power, and providence. 
Thus the apostle, speaking with reference to the 
Gentiles, says :—“For the invisible things of him 
from the creation of the world, are clearly seen. 


OP REWARDS AND PUNISHMENTS. 29 

being understood by the things that are made, even 
his eternal power and Godhead; so that they are 
without excuse.” Rom. i. 20. 

Finding ourselves placed in this vast repository 
of his works, made subservient to our wants, and 
promotive of our comfort; conscious too of a mind 
rising above the material world, to its invisible and 
incomprehensible Author, we see much to impress 
the obligations of gratitude, love, and adoration, 
which are his due from us. Feeling these obliga¬ 
tions, and on looking around in the world, being 
able to find, not Him, but only the evidences that 
He is, we see the necessity of that communion with 
Him, by which we can become acquainted with his 
will, be enabled to perform it, and receive the con¬ 
solation of his immediate approbation . Nor can we 
question the possibility of such a communion 
between God, who is a spirit, and the soul of man 
that is a spirit also. 

Beings, capable of such communion with the 
Deity—brought up into converse with him, and 
leavened into his divine nature, must be designed 
for more than momentary existence. It cannot be 
supposed that the soul which has been raised to 
this participation of the divine nature, and which 
still, in humble hope, and animating love, clings to 
its Father and its God, will, after a few fleeting 
moments, be cast out into utter annihilation. No 
principle of reason would lead to such a conclusion. 
And here, in the reflection on the weight of obli¬ 
gation we are under, the blessings we have received, 
and the high privileges conferred upon us, we 
d 3 


30 


OF REWARDS AND PUNISHMENTS* 


must acknowledge 44 the exceeding sinfulness of 
sin.” And while the mind looks, with a joyful 
assent, to an eternity of happiness, it cannot deny, 
however awful the idea, the possibility of an 
eternity, in a state of separation from the Divine 
presence. 

H. Tuke, in his 44 Principles of Religion,” p. IT, 
says: 44 But notwithstanding these, and other argu¬ 
ments which might be adduced, in support of those 
two first principles of religion, (the belief in God, 
and a future state,) the soul seems most fully to 
rest upon and enjoy them, when they are felt as 
objects of faith, rather than of reason. They then 
become like self-evident truths, for wliicli our own 
feelings are the best support, and which act in con¬ 
cert with that declaration: 44 Without faith it is 
impossible to please Him; for he that cometh to 
God must believe that He is ; and that He is a 
re warder of them that diligently seek him,” Heb. 
xi. 6. And we ought ever to remember, after all 
our reasonings on these subjects, that 44 life and 
immortality are brought to light by the Gospel.” 

The immortality of the soul, and the resurrec¬ 
tion, both of the just and the unjust, are the stand¬ 
ing doctrines of the New Testament. And these 
doctrines, as set forth in the Scriptures, we firmly 
believe. In these sacred writings we are informed, 
that 44 the dust shall return to the earth as it was, 
and the spirit shall return unto God, who gave it 
Eccles. xii. T. 44 for flesh and blood cannot inherit 
the kingdom of heaven, neither doth corruption 
inherit incorruption.” I Cor. xv. 50. The apostle 


OP REWARDS AND PUNISHMENTS- SI 

Paul, in speaking on this subject, in the same chap¬ 
ter, says: “ But some will say, how are the dead 
raised up, and with what body do they come ?” 
To this he replies, “Thou fool.”—A merited 
reproof to those who are curiously endeavouring to 
be wise beyond what is revealed. Without answer¬ 
ing the question in direct terms, the apostle brought 
into view the germinating process of grain, that is 
sown in the earth. “ Thou so west not that body 
that shall be, but bare grain.” And this Same bare 
grain, we know, never rises. But the vegetative 
principle which it contained becomes evolved—tire 
new plant springs up—the body of the original 
grain undergoes a decomposition, and again passes 
into its first elements. Thus also the apostle tells 
us, that “ God giveth it a body as it hath pleased 
Him.” “ So also, in the resurrection of the dead: 
it is sown in corruption; it is raised in incorrup¬ 
tion : it is sown in dishonour; it is raised in glory: 
it is sown in weakness; it is raised in power: it is 
sown a natural body; it is raised a spiritual body:” 
(or, as W. Penn, on the authority of Beza, tells us 
it should be' translated, “ a natural body is sown, a 
spiritual body is raised.”) “ There is a natural 
body, and there is a spiritual body.” 1 Cor. xv. 
Thus, with the apostle, we believe in the resurrec¬ 
tion of a spiritual body. What that body is, (or is 
to be,) we leave to Him who will give it, as it 
shall please Him. 

And as, in a future state of existence, we shall 
be spiritual beings, so we believe, our habitations 
will be adapted to our condition. 


32 OF REWARDS AND PUNISHMENTS. 

That there should be habitations for spiritual 
beings, is not more mysterious, than that spirits 
should be connected with matter. And yet, we 
know such a connexion does exist between the 
soul and body. 

We are aware that there are many wild specu¬ 
lative opinions, as well as gross ideas, respecting 
the habitation of the soul after death. Some may 
be so weak and low in their conceptions, as to 
imagine that the metaphors, by which invisible 
things are illustrated by visible, are to be taken 
literally, and thus fancy to themselves material 
beings and places: while others, more philosophi¬ 
cally, as they suppose, refine away every thing, till 
realities are called in question. The Society of 
Friends are not chargeable with either of these 
extremes. As, on one hand, they never went into 
the low and gross ideas that have been suggested, 
so, on the other, when they have been charged 
with denying any heaven or hell but what was 
within them, they positively deny the charge, 
declaring it “a downright falsehood and gross 
calumny.” (Vide Barclay’s Works, fol. ed. p. 891.^ 

The Divine Master, in order to comfort his 
immediate followers, told them: “ In my Father’s 
house are many matisions, if it were not so I would 
have told you. I go to prepare a place for you.” 
John xiv. 2. What, or where this place may be, 
is not our business to inquire with curious and 
vain philosophical speculation. To those who 
indulge in such speculations, the reproof of the 
apostle, “ Thou fool, ,> will as properly apply, as in 


OF REWARDS AND PUNISHMENTS. S3 

the case of the query, “how are the dead raised 
up, and with what body do they come?” For if it 
belongs to God to give it a body as it hath pleased 
Him, so it belongs to Him only, to prepare a place 
for us, according to his own inscrutable wisdom. 

Before I close this subject, it seems proper to 
remark, that the Society have always considered 
it improper to indulge in speculation on subjects 
connected with religion, which Divine Goodness 
has not seen fit to reveal: 66 For the secret things 
belong to the Lord our God, but those things 
which are revealed, belong to us, and to our 
children.” Deut. xxix. 29. A fondness to become 
■wise in things not necessary to be known, very early 
obtained admission into the human mind; and 
still forms a prominent trait in the character of 
the natural man. But the humble Christian, in¬ 
stead of dwelling on the inquiry of the how, the 
what, and the where , can repose in confidence, 
that when he shall have passed the time of his 
probation here, he may commit his spirit into the 
hands of a faithful Creator. 

We are placed, in this life, in a state of proba¬ 
tion. And though that probation will soon pass 
over, yet the state of being to winch we are 
approaching, is of eternal duration. And as we 
enter on the boundless ocean of eternity, we enter 
it under one of these awful sentences: “ He that is 
unjust, let him be unjust still, and he which is 
filthy, let him be filthy still:” or, “ He that is 
righteous, let him be righteous still, and he that is 
holy, let him be holy still.” Rev. xxii. 11. And 


34 OF REWARDS AND PUNISHMENTS. 

this day of solemn retribution is hastily approaching 
to us all; as it is written; “ Behold I come quickly 
and my reward is with me, to give every man 
according as his works shall be.” Ib. 12. 

The divine Master particularly mentions some 
offences that should not be forgiven, neither in this 
world, nor in the world to come. Vide Matt. xii. 
32. Luke xii. 10. 

The wicked are represented as having their por¬ 
tion, where their worm dieth not, and where the 
fire is not quenched, but the smoke of their tor¬ 
ments ascendeth up for ever and ever. (Vide 2 
Thes. i. 9. 2 Pet. ii. 17. Jude 13. Rev. xix. 3,xx. 
10. See also that interesting passage, Matt. xxv. 
from verse 31 to 46: concluding with these strik¬ 
ing expressions :— 66 And these shall go away into 
everlasting punishment, but the righteous into life 
eternal.” Here it is clearly asserted that the 
lighteous are admitted into life eternal, while the 
wicked go into everlasting punishment. 

It has been remarked by a celebrated writer: 


“ What ardently we wish, we soon believe.” 

But however pleasing it may be to those who cling 
to sinful pleasures, to suppose that the judgments 
of the Almighty in another state of existence, are 
temporary, and will soon pass over—however they 
may resort to inventions to find out expedients, 
Rnd plausibilities in the doctrine of purgatory, or 
the transmigration of souls, or the expiation of 
sins, by the present inconvenience of vice, such 


OF REWARDS AND PUNISHMENTS, 35 

schemes and notions are but human contrivances, 
that may indeed amuse them for a while, hut 
which they cannot carry with them beyond the 
grave. 

On the manner in which we pass the time of 
our probation here, our final happiness or misery 
depends. How vain, how delusive is the idea, 
that any may slight the offers of redeeming love] 
and crucify to themselves the Son of God afresh, 
and put him to open shame—squandering away 
the invaluable time, which was given them, to 
work out their salvation with fear and trembling ; 
relying on another opportunity to be afforded, in 
some new body, or perhaps, in some new world l 
Such an idea seems directly calculated to lay 
waste the responsibility of man, which forms one 
of the powerful motives to circumspection and 
perseverance in well-doing. 

Different, far different from these enervating 
and sin-pleasing speculations, are the views which 
are presented to us through the medium of divine 
revelation. Though unmixed and endless felicity 
on the one hand, and an eternal separation from 
God and happiness on the other, are represented 
as dependent on the manner in which we pass 
the time of our sojourning here—that time, with 
its conflicts and sufferings, in adorable goodness 
and condescension, is made short. We are not 
detained for ages in this troubled scene. A few 
short days, or fleeting years, are permitted to roll 
over us—a few (comparatively) earnest breathings 
to arise to heaven—a few painful conflicts to be 


36 OF REWARDS AND PUNISHMENTS. 

endured, and a little space filled up, in persevering 
integrity to God, and in putting on his divine 
nature ! So short is human life, compared with 
that state of being to which it leads, that we seem 
only to be called upon to arise , wash , and be clothed , 
before we leave this state of weakness and of 
conflict. 

On the other hand, though human life is thus 
transitory—though the race of the wicked is short 
—yet they have time enough to make a decided 
choice. Nor is this all. They are called and in¬ 
vited to holiness, by the grace of God, that brings 
salvation—convincing them of sin—inclining them 
to virtue, and giving them ability to overcome 
every temptation. To adopt a figurative mode of 
expression, used by R. Barclay, the Apologist— 
they are not only convinced of sin, and inclined to 
righteousness, but the Redeemer lays hold on them, 
and would raise them out of their pollutions, and 
free them from every entanglement, if they, on 
their part, only will not resist the operations of this 
redeeming power. But, if they refuse to be thus 
separated from their corruptions—if they resist the 
hand thus laid upon them, in adorable goodness— 
the consequence must be- their own. The blackest 
crime that marks the depravity of man, is commit¬ 
ted in a few moments. Nor was it a protracted 
period formerly, in which the Jews rejected the 
Messiah, and put him to the death of the cross. 
And this as effectually sealed their condemnation, 
as if they had been employed in it for ages. 
And thus it is of all others. If they reject and 


OF REWARDS AND PUNISHMENTS. 37 

destroy tlie life of Jesus in themselves; the act is 
complete in itself, whether it be done in a short or 
protracted period of time. They make that sepa¬ 
ration between God and their own souls, which 
must continue for ever. How preposterous would 
have been the idea, that because the chief priests 
and rulers of the Jews condemned and crucified 
our Lord, in the short space of a few hours, it 
would therefore have been consistent with the 
attributes of the Deity, to have allowed them the 
opportunity of going over the whole transaction 
again. And yet it would be as inconsistent with the 
Divine character, to permit this to be done spiritu - 
fifty9 as outwardly: for it is as really a crucifying 
of the Lord Jesus, as that which was perpetrated 
by the Jews, without the gates of Jerusalem. 

How awful is the consideration of this important 
subject! To despise and reject the heavenly visi¬ 
tation ; and finally destroy the only possible means 
of salvation ! The measure of grace thus given to 
each individual, as the means of salvation, is the 
purchase of Christ’s death. If this be destroyed, is 
Christ again to suffer in the flesh ? or did the 
apostle say truly, that “ there remaineth no more 
sacrifice for sin, but a certain fearful looking for of 
judgment, and fiery indignation, which shall devour 
the adversaries.” Heb. x. 27. Hence the exceed¬ 
ing sinfulness of sin, and the eternal duration of 
its consequences. 

How short, how fleeting, are the moments of 
vanity, and how low the gratifications, for which 
the dreadful penalty is incurred, of “ depart from 

E 


38 OF REWARDS AND PUNISHMENTS. 

me ye cursed, into everlasting fire, prepared for the 
devil and his angels !” Matt. xxv. 41. How shock ¬ 
ing to reflect with what wild infatuation, thousands 
are spurning the offers of Redeeming love and 
eternal felicity, and rushing headlong, in the pur¬ 
suit of delusive objects, to the abyss of ruin ! 

But on the other hand, it is a cheering, animat¬ 
ing reflection, that the Christian warfare will soon 
be over. 44 Yet a little while, and he that shall 
come, will come, and will not tarry.” 44 Behold I 
come quickly, and my reward is with me.” And 
how sweet is the responding language— 64 Even so, 
come, Lord Jesus !” Well might the apostle say : 
44 The sufferings of the present time, are not worthy 
to be compared with the glory that shall be revealed 
in us,” Rom. viii. 18. 

Let us then, warned by the dreadful conse¬ 
quences of disobedience, and animated by the hopes 
of the Gospel, press through every crowd of diffi¬ 
culties ; looking to Jesus, the author and finisher of 
our faith: who, for the joy that was set before him, 
endured the cross, despising the shame, and is set 
down on the right hand of the throne of God 
Heb. xii. 2. And who has promised: 44 To him 
that overcometh, will I grant to sit with me in my 
throne : even as I also overcame, and am set down 
with my Father in his throne.” Rev. iii. 21, 


CHAP. III. 

<0F THE UNIVERSALITY OF GRACE, OR THE POSSI¬ 
BILITY OF SALVATIONj TO ALL MEN. 

We believe that salvation, through Jesus Christ, 
is freely offered to all m^n. The Gospel is em¬ 
phatically good tidings of great joy —embracing all 
people in its blessed operation. For “ as by one 
man sin entered into the world, and death by sin, 
and so death passed upon all men;” Rom. v. 12. 
so all men stood (or stand) in need of a Saviour. 
And as the disease, or “ death,” reached to all men, 
so the remedy, which was provided, reached also 
unto all. To this the Scriptures bear ample testi¬ 
mony, in divers places. For they expressly declare, 
that: “ As in Adam, all die, so in Christ, shall all 
be‘ made alive.” 1 Cor. xv. 22. And, “ as by the 
offence of one, judgment came upon all men to 
condemnation, even so, by the righteousness of one , 
the free gift came upon all men , unto justification 
of life.” Rom. v. 18. 

The declaration to the children of Israel, as 
delivered by Moses, in Deut. xxx. 19, is very strik¬ 
ing : “ I call heaven and earth to record this day ' 
against you, that I have set before you life and 


40 THE UNIVERSALITY OF GRACE, 

death, blessing and cursing, therefore choose life, 
that both thou and thy seed may live.” 

The 18th chapter of Jeremiah, contains the fol¬ 
lowing declaration : 44 At what instant I shall speak 
concerning a nation, and concerning a kingdom, 
to pluck up and to pull down, and to destroy it: 
if that nation, against whom I have pronounced, 
turn from their evil, I will repent of the evil that 
I thought to do unto them. And at what instant I 
speak concerning a nation and concerning a king¬ 
dom, to build and to plant it, if it do evil in my 
sight, that it obey not my voice, then I will repent 
of the good wherewith I said I would benefit 
them.” verses 7—10. The 18th and 83d chapters 
of Ezekiel, are almost entirely taken up with de¬ 
clarations of the same kind. 

Our Lord himself declared; 44 God so loved the 
world, that he sent his only begotten Son, that 
whosoever believeth in him should not perish, but 
have everlasting life.” And, as if to put the sub¬ 
ject beyond all doubt, he added; 44 For God sent 
not his Son into the world to condemn the world, 
but that the world through him might be saved.” 
John iii. 15, 17. 44 He is the propitiation for our 

sins, and not for ours only, but also for the sins of 
the whole world.” 1 John ii. 2. 

44 The manifestation of the spirit is given to 
every man, to profit withal.” 1 Cor. xii. 7. 

44 That was the true light which lighteth every 
man that cometh into the world.” John i. 9. 

As the divine image was lost by transgression, 
the means of redemption were provided. And as 


THIS UNIVERSALITY OP GRACE. 41 

<€ God is no respecter of persons,” those means 
must have been applicable to all who stood in need 
of them. Else the remedy was inadequate to the 
occasion, which we cannot suppose, and which the 
apostle strongly disproves. The whole human 
family stood in the same relation to their Creator. 
They were equally his by creation, and they were 
equally in need of his redeeming love, without 
which none could be saved. And as “ the Lord is 
good to all, and his tender mercies are over all his 
works,” Psalm cxlv. 9, he left none destitute of 
the interposition of his saving grace: “ for,” says 
the apostle, “ the grace of God that bringeth sal¬ 
vation hath appeared to all men.” Titus ii. 11. 
And, as saith the Scriptures, “ Christ died for all.” 
2 Cor. v. 15. 

The apostle very strongly reasons from analogy, 
in Rom. v. that as the effects of Adam’s trans¬ 
gression extended to all men, so the benefits of 
Christ’s coming, were equally extensive. 

If then the premises and conclusion of the 
Apostle were true, it must be admitted that those 
who never heard the history of Adam’s transgres¬ 
sion, were affected by it. (Vide Original and 
Present state of Man.) And who will deny this, 
since the proneness to sin, and the practice of sin, 
are abundantly prevalent among those who are 
destitute of this knowledge? For the grand enemy 
of man’s happiness, is not limited in his operations, 
to any class of the human family. And upon 
every principle of sound reasoning, we must also 
admit, that the apostle was equally correct in 
e 3 


42 THE UNIVERSALITY OF GRACE r 

maintaining, that the benefits of Christ’s coming 
were as extensive. If the one was not confined 
to the historical knowledge of the remotely 
inducing or procuring cause, why should the other 
be ? The one - was a spiritual malady, the other 
a spiritual remedy. The one originated in the 
malice of the arch-enemy—the other emanated 
from the Love of God. And who will say that the 
malady could extend to subjects to whom the 
remedy could not be applied? Or that Satan, 
being able to carry on his work without being 
limited to external means, has completely fortified 
himself in a large proportion of the human family, 
by keeping out the historical knowledge of certain 
facts, without which outward knowledge, the 
Love of God in Christ Jesus, could not be extended 
to them ? 

We believe that the Power and Goodness of the 
Almighty, are not limited to external means. That 
though he condescends to make use of instruments 
—yet no flesh can glory in his presence. The 
divine language through the prophet Isaiah, is pecu¬ 
liarly striking: “ I looked and behold there was 
no man—and I wondered that there was no inter- 
cesio —therefore mine own arm brought salva- 
tion.” Thus it is that he looks upon those who 
have none to help them, and thus he interposes his 
own Almighty arm for their salvation. His love, 
unbounded as his pow r er, leaves no corner of the 
earth unvisited. “ Have they not heard ?” saith the 
apostle, and then answers t; question himself; 

Yea verilyasserting that c : message of the 


THE UNIVERSALITY OF GRACE. 43 

Gospel had been extended to the very ends of the 
earth: which could not apply to the preaching of 
the apostles : nor can it be said, to the present day, 
as respects the outward propagation of the doc¬ 
trines of Christianity. And yet it was true, of 
the grace of God, which brings salvation—which 
has appeared to all men—and teaches to deny 
ungodliness, and the world’s lusts, and to live 
soberly, righteously, and godly, in this present 
world. These embrace the great duties we owe to 
God and man. A corroborating testimony is found 
in Col. i. 23. where the apostle declares that «the 
Gospel was preached to, (or in,) every creature 
under heaven.” 

The Apostle Peter also, when brought to reflect 
on the condition of the Gentiles, cut off as they 
were, from many advantages which the Jews 
possessed—though he had supposed that the divine 
favor was limited to these outward means, yet 
when he was enabled to reflect on the situation of 
this part of the human family, and to understand 
the Divine Character, he exclaimed—“ Of a truth 
I perceive that God is no respecter of persons, 
but in every nation, he that feareth Him and 
worketh righteousness is accepted with him.” Acts, 
x. 34, 35. This could not apply to the household 
of Cornelius alone: nor could it be predicated on 
the belief of the general diffusion of the knowledge 
of Christianity, at some remote period of time. 
Por being expressed in the present tense, it applied 
to the time then present, and including every nation , 
It certainly applied to those where Christ had not 


44 THE UNIVERSALITY OF GRACE. 

been named. To this also agrees another testi¬ 
mony of the apostle Paul, where he brings into 
view the Gentiles who had not the law yet doing 
the things contained in the law—and proving, 
from reasoning on facts like these, that they had 
the works of the law written in their hearts. Here 
we are to observe, that they had not the full 
knowledge of the dispensations of God to mankind, 
and yet they had the law written in their hearts. 
And He who is just and equal in all his ways, has 
made known his determination to deal with his 
dependant creatures, according to the means of 
improvement conferred upon them. Where much 
is given much will he required. Hence, they that 
have the law, will be judged by the law, and they 
that are without the law, shall be judged without 
the law. (Vide Art of the Scriptures.) 

Having thus touched on the condition of the 
heathen world, it may not be improper to make a 
few observations on the condition of infants. 

And in the first place, it may be remarked, that 
that seed of grace, 6 4 which is the purchase of 
Christ’s death,” {Bare. Apol. p. 205,) or in the lan¬ 
guage of the apostle, 4 4 the free gift that has come 
upon all men,” Rom. v. 18. is an operative and 
redeeming principle. Though, when speaking of 
inoral agents , we press the necessity of obedience, 
which leads to works of righteousness—as this is 
always the effect produced in moral agents, when 
the principle of divine life is not resisted, yet when 
we trace effects to their cause—when we go back 
to the first spring of action, as well as cause of 


f HE UNIVERSALITY OF GRACE. 45 

Salvation, we ascribe all to the grace of God, and 
nothing to the will or works of the creature, when 
considered as such. The parable of the leaven, hid 
in three measures of meal, is an illustration of this 
doctrine. The leaven by its own operation, lea¬ 
vened and brought the meal into its own nature, 
and into an activity, if we may use the expression, 
exactly conformable to the properties and action of 
the leaven. Here the meal, being a fit subject, 
and also a passive subject, was brought into the 
oneness. But all the effects produced, were to be 
ascribed to the active principle, thus introduced 
into it. This exactly applies to us, as moral agents. 

The salvation of infants depends on the same 
principle, and differs from that of persons who 
have attained to years of religious understanding, 
in no other respect than what arises from the res¬ 
pective capacities of each individual. We agree 
that every soul that comes into the world, does 
need a Saviour. We believe also that every soul, 
as it comes into the world, is an object of redeem¬ 
ing love. And as we inherit the seed of sin, (Vide 
Original and Present State of Man ,) so, through 
Jesus Christ, we are heirs of that seed of grace, 
which is the efficient cause of salvation, to all that 
are saved. If infants therefore receive the one, 
and we agree that they do, they must also receive 
the other, as “the free gift that has come upon all 
men, to justification.” This gift or remedy, must 
be, as the apostle testified, as extensive as the cause 
it was designed to remove. 

Thus, the seed of the kingdom, as a redeeming 


46 


THE UNIVERSALITY OP GRACE* 


principle, is placed in the heart of every individual, 
ready to expand with the opening faculties of the 
soul, and to take the government of it, from the 
first dawn of intellectual life. 

In maturer age, when these two principles begin 
to exert their respective powers, the principle of 
light and life, if not resisted by the individual, will 
overpower and eradicate the principle or seed of 
evil. As, in all stages, it is the “ stronger,” so in 
this first stage of human life, where it has not been 
resisted—where it stands just as the gift and means 
of salvation, provided by our heavenly Father, it 
must be sufficient for salvation. 

Thus, through Jesus Christ, a remedy sufficient 
for salvation has been provided for every individual 
soul; and nothing but individual disobedience can 
deprive us of the offered salvation. 

64 This is the condemnation, that light is come 
into the world, but men love darkness rather than 
light, because their deeds are evil.” John viii. 16. 
Under this condemnation, children cannot come, 
.until attaining to the condition of moral agents, 
they love darkness rather than light. 

And let it be remembered, that this redeeming 
principle they receive from Christ, and not from 
their parents, either by nature, or by any promises 
they can make for them, or any ceremonies they 
can cause to be performed over them. 

The doctrine of the possibility of salvation to all 
men, is, essential, to he consistent with the attri¬ 
butes of the Deity. Because he cannot be repre¬ 
sented as merciful or just or equal in his ways, 


47 


THE UNIVERSALITY OF GRACE. 

if this principle be denied. He cannot be repre¬ 
sented as merciful to those to whom he extends 
no mercy —.nor just in punishing those who do his 
will —nor equal in dispensing happiness to one 
and misery to another—when both stood in the 
same relation to him. 

It is not intended to make the present a 
controversial work; and yet it seems difficult to 
place the subject in a proper point of view, 
without noticing the opposite doctrine. This 
doctrine supposes salvation is not possible to all: 
but that the final happiness or misery of mankind, 
and their actions in this life, are fixed by an un¬ 
changeable decree, from all eternity.* That the 

* I shall not refer to authors that are out of print. But as A. 
Toplady is a modern writer, and has made numerous quotations 
from Calvin and other writers of that day, I shall look no further 
than to his Doctrine of Absolute Predestination, &c. “ translated 
in great measure from the Latin of Jerom Zonchius.” He says: 
“ Since, as was lately observed, the determining will of God, 
being omnipotent, cannot be obstructed or made void ; it follows 
that he never did, nor does he now, will that every individual of 
mankind should be saved.” p. 23. “ God, as we have before 

proved, wills not the salvation of every man: but gave his Son 
to die for them whose salvation he willed : therefore his Son did 
not die for every man.” p. 24. “ From what has been laid down 

it follows, that Austin, Luther, Bucer, the scholastic divines, 
and other learned writers, are not to be blamed for asserting that 
God may, in some sense, be said to will the being and commission 
of sin.” p. 25. 

“ Reprobation denotes * * * God’s eternal preterition of 
some men, when he chose others to glory, and his predestination 
of them to fill up the measure of their iniquities, and then to 
receive the just punishment of their crimes, even destruction from 
the presence of the Lord, and from the glory of his power,” &c. 
p. 46. 


48 


THE UNIVERSALITY OF GRACE. 


will of God is properly divided into secret and 

« We assert, that there is a predestination of some particular 
persons to life, for the praise of the glory of divine grace ; and a 
predestination of other particular persons to death: which 
death of punishment, they shall inevitably undergo, and that 
justly, on account of their sins.” p. 53. 

“ We assert that the number of the elect, and also of the 
reprobate, is so fixed and determinate, that neither can be 
augmented or diminished.” p. 59, “ That the decrees of election 

and reprobation, are immutable and irresistible.” p. 60. “ Not 

one of the elect can perish, but they must all necessarily be saved,” 
« Now that is said to be necessary, which cannot be otherwise 
than it is.” p. 55. 

“ God did, from all eternity, decree to leave some of Adam’s 
fallen posterity in their sins, and to exclude them from participa¬ 
tion of Christ and his benefits.” p. 70. 

“ Some men were, from all eternity, not only negatively except-, 
ed from a participation of Christ and his salvation; but, positively 
ordained to continue in their natural blindness, hardness of heart, 
&c. and that by the just judgment of God.” “ His permission is 
a positive, determinate act of his will.” p. 72. 

“ The non-elect were predestinated, not only to continue in 
final impenitency, sin, and unbelief; but were, likewise, for such 
their sins, righteously appointed to infernal death hereafter.” p. 73. 
“ God’s predestination is most certain and unalterable, so that no 
elect person can perish, nor any reprobate be saved,” pp. 86, 87. 

u Although the will of God, considered in itself; is simply one 
and the same, yet in condescension to the present capacities of 
men, the divine will is very properly distinguished into secret 
and revealed. Thus it was his revealed will, that Pharaoh 
should let the Israelites go; that Abraham should sacrifice his 
son ; and that Peter should not deny Christ: but, as was proved 
Dy the events, that it was his secret will that Pharaoh should 
hot let Israel go, that Abraham should not sacrifice Isaac, and 
that Peter should deny his Lord.” pp. 18, 19. 

“ God’s hidden will is peremptory and absolute; and there¬ 
fore cannot be hindered from taking effect.” p. 21. 

“ Whatever comes to pass, comes to pass by virtue of this abso¬ 
lute, omnipotent will of God, which is the primary and supreme 
cause of all things ” p. 21. 



THE UNIVERSALITY OP GRACE. 49 

levealed and these do not always correspond, 
or as it is expressed, “ are apparently different ” 
The revealed will, they say, embraces the Divine 
commands and precepts. The secret will fixes the 
event beyond the possibility of change or contin¬ 
gency. Thus, when a command, or warning, or 
invitation, is given to the reprobate, or those who 
are finally lost, this is called the revealed will of 
God. But the secret will, renders it absolutely 
impossible for them to do otherwise than go coun¬ 
ter to the revealed will. And this disobedience’ 
to the revealed will of God, is called wilful and 
obstinate, and those who are in it, are said to be 
justly punished for their wilful disobedience, and 
obstinate, refusal to accept salvation: though the 
secret will cannot be resisted; and the reprobate 
are as completely governed by it, as the elect 
themselves. 

Perhaps there is no system of opinions received 
among men, which contains so many paradoxes, 
as the doctrine of unconditional election and repro¬ 
bation : and none that is more difficult to reconcile 
with itself, with Scripture, and with reason. 

In the first place, we cannot conceive how a 
man can be said to act voluntarily, when he is urged 
to what he does, by irresistible force and necessity: 
how he can be said to be obstinate and wilful, in 
refusing to accept salvation, when it never was in 
his power to accept it: when he was first introduced 
into a course of evil, and continued in it, by neces¬ 
sity which he cannot possibly resist: and how he 
<;an he justly punished for actions thus committed, 

p 


50 THE UNIVERSALITY OF GRACE. 

appears equally opposed to the simplest principles 
of reason. 

In the 32d chapter of Jeremiah, we have this 
language of the Almighty: “For the children of 
Israel, and the children of Judah, have only done 
evil before me from their youth: for the children 
of Israel have only provoked me to anger with the 
work of their hands, saith the Lord, for this city 
hath been to me as a provocation of mine anger 
and of my fury, from the day that they built it, 
even unto this day; that I should remove it from 
before my face; because of all the evil of the 
children of Israel, and of the children of Judah, 
which they have done to provoke me to anger, 
they, their kings, their princes, their priests, and 
their prophets, and the men of Judah, and the 
inhabitants of Jerusalem. And they have turned 
unto me the back, and not the face, though I 
taught them, rising up early and teaching them, 
yet they have not hearkened to receive instruction. 
But they set their abominations in the house 
which is called by my name to defile it. And they 
built the high places of Baal, which are in the 
valley of the son of Hinnom, to cause their sons 
and their daughters to pass through the fire unto 
Molech, which I commanded them not , neither came 
it into my mind , that they should do this abomina¬ 
tion, to cause Judah to sin.” How then could it 
be his secret will, that they should do these things ? 

If we admit this doctrine, it must follow, that 
all laws, human and divine, are mere mockery— 
all regard to our actions—all efforts to be virtuous 







THE UNIVERSALITY OP GRACE. 51 

&nd happy, are futile and ridiculous; because the 
whole course of events in this world, as well as the 
condition to he experienced in the next are fixed 
beyond the power of altering either. What 
signify the pompous appendages of civil govern¬ 
ment? Laws, penalties, and punishments have 
no effect: the secret will of God fixes all things, 
and renders every thing else inoperative. What 
are the institutions and rules of religious society, 
&nd the preaching of the Gospel, but solemn 
mockery, played off to excite the fears of the multi¬ 
tude, and create unnecessary distinctions and 
troubles in society? Why say, repent, for the 
kingdom of heaven is at hand? The message 
passes into air, and the event remains the same. 
Why draw distinctions between vice and virtue ? 
The distinction is lost in the absolute decrees, and 
the saint and the sinner may regard each other as 
brethren, faithfully and punctually accomplishing 
the will of the same God, who has assigned to each, 
his proper place and business, “in filling up his 
grand designs of providence and grace.” 

It is ha PPy for mankind, as this doctrine is 
admitted, that its supporters have insisted on the 
necessity of means. Though this is a contradiction 
to. the principle, yet it is important to the well¬ 
being of society. They insist too on religious rec¬ 
titude, and the practice of virtue, and make as 
decided distinctions between virtuous and vicious 
characters as others. This, too, is a departure from 
their principle, and it is well for the human family 
that this departure is made. They preach to the 


52 THE UNIVERSALITY OF GRACE# 

elect and reprobate—they insist on the moral obli¬ 
gations that rest on all —consider that every matt 
is bound to love, honour, and obey God, and that he 
should actually do so—that if he violates civil or 
religious duties, he is left without excuse, is culpa- 
ble, is amenable to laws, human and divine# And 
in the ordinary transactions of life, a man may do 
this, or omit that, according to his own will. Thus, 
as relates to practical purposes, the doctrine is not 
sustained: it is held as a solemn truth, at once 
believed and disbelieved . And the welfare of civil 
society depends on this practical dereliction of the 
principle in question. For if this principle were 
brought into operation, without any of the checks 
which religious feeling and the good sense of man¬ 
kind have given—it would completely paralyze 
every laudable and virtuous effort, both public and 
private. The secret will and unchangeable decree, 
which cannot be resisted or changed, would be 
supposed to do all for us. We need to cultivate 
neither our fields nor our minds—neither resist 
temptation, nor admonish the wicked, nor encourage 
the humble Christian. The eternal fiat will clothe 
our fields, without our toil—light and knowledge 
will spring up without the discipline of schools and 
the painfulness of research—the wicked will pursue 
the undeviating tenor of his way; and the elect 
will neither be comforted by our sympathy, nor 
discouraged by our forgetfulness. We ourselves 
shall not be the better for treading the path of 
self-denial, nor the worse for giving the loosened 
rein to our perverse inclinations. These are the 


THE UNIVERSALITY OF GRACE. 53 

natural tendencies of the principle in question. 
And every precept, human and divine—every mea¬ 
sure tending to the public good, every act of social 
duty, and every religious exercise in the human 
mind, are in direct opposition to this principle, and 
its simple operation in human affairs. 

But much labour has been devoted to the doc¬ 
trine, to reconcile it to Scripture and to reason. 

The principal support which has been drawn 
from the Scriptures has been from the Epistle to 
the Romans, and a few other passages. But this 
is by taking detached portions of Scripture, and 
giving them a construction : for the Scriptures no 
where assert that a fixed, unalterable decree deter¬ 
mines before-hand the salvation of all that are 
saved, and the destruction of all that are lost. 
Those who contend that the Scriptures are the 
primary rule of faith and practice, are certainly 
bound to support their faith and practice, by plain 
and clear declarations of Scripture, and not by 
forced construction ; and especially as this construc¬ 
tion would militate against the whole scope of 
Scripture testimony. 

We know that detached sentences may be taken 
from any writing we please, and, by the help of 
constructions, be made to convey an idea altoge¬ 
ther different from that intended by the writer. 
If we would understand his sentiments, we must 
take into view his whole design, and not reject 
the explanations which he gives of his own 
language. 

To those who rest their hopes of salvation on 
f3 


54) THE UNIVERSALITY OF GRACE. 

fore-ordination, it may not be improper to remark, 
that if their opinions on these subjects are unfounded, 
the pride of opinion will be a poor compensation 
for the consequences of the fatal error. In a 
concern so important as the salvation of the soul, 
it is certainly unwise to be governed by prejudice, 
or the bias of education, or previous opinion. Mul¬ 
titudes adhere to opinions once adopted, with a 
pertinacity that seems to suggest the belief, that 
to maintain the opinion, is the great and important 
object in view, without once considering that it 
may be erroneous, and, if erroneous, its effects may 
be of the most melancholy consequences to them¬ 
selves and others. If it is a point of true wisdom 
to examine, with care, our titles to earthly inheri¬ 
tances, how much more important is it to be anx¬ 
ious, and deeply inquiring, in regard to ah inheri¬ 
tance of eternal duration ! 

The apostle Peter, speaking of the Epistles of 
Paul, says, “ In which are some things hard to be 
understood, which they that are unlearned; (in 
that wisdom which is from above,) and unstable, 
wrest, as they do also the other Scriptures, unto 
their own destruction,” 2 Pet. iii. 15, J6. This is 
an important caution which ought to be borne in 
mind, whenever we resort to constructions of the 
writings of that eminent apostle. He wrote much 
in the mystery of divine things. But, as we 
believe liis writings, or rather, that the doctrines 
of the gospel, do all harmonize, we should have 
some regard to the grand scope of the whole: 
seeking also for divine wisdom, which alone can 
unfold them to the human understanding. 


THE UNIVERSALITY OP GRACE. 55 

The apostle Paul very frequently mentioned the 
teims, electioni 9 election of grace , &c., hut some have 
given to these terms a construction, which it does 
not appear the apostle ever gave them. It does 
not appear that he ever rejected obedience from 
the work of salvation. We have not sufficient 
evidence, that he either believed or preached 
unconditional election and reprobation. Indeed 
the doctrine does not appear to have been professed 
in the primitive church. On the contrary, it was 
several centuries before it was distinctly brought 
into view. 

A leading feature of the heathen philosophy, was 
the doctrine of fate or eternal necessity, which ope¬ 
rated on all things, not excepting the supreme Deity 
himself. As this doctrine had long prevailed 
among both the Greeks and Romans, and as it was 
among these very people that it first became deno¬ 
minated a Christian principle, it is easy to discover 
the school from which it emanated. It still bears 
the strong marks of its original character, as it 
was handed down from one heathen philosopher to 
another, till finally, in the 5 th century, it was 
taken up as an argument against Pelagius, who 
believed that grace was given in proportion to our 
merits. * Much pains have been taken, much zeal 

* “ We may safely call this doctrine a novelty, seeing the first 
four hundred years after Christ, thei*e is no mention made of it : 
for as it is contrary to the Scriptures’ testimony, and to the tenor 
of the Gospel; so all the ancient writers, teachers, and doctors of the 
church, passed it over with a profound silence. The first founda¬ 
tions of it were laid in the latter writings of Augustine, who, in 
his heat against Pelagius, let fall some expressions, which some 


56 THE UNIVERSALITY OF GRACE. 

and talent displayed, to soften its original features: 
but still it is not materially changed. The eternal 
necessity bears the same strong, inexorable char¬ 
acter that it did in the darkest ages of the world. 

On the introduction of the Gospel dispensation, 
an important change was to take place, m the 
visible church, as well as in the affusions of spiritual 
blessings. The institutions which had been given 
to the Jews, were to cease, and in the coming in of 
the Gentiles, the former distinctions were to be 
removed. In order to prepare both Jews and Gen¬ 
tiles for this important change, the apostle brought 
into view the divine prerogative, and the designs 
of the Almighty, in making these distinctions. 
When we consider the strong prejudices of the 
Jews, and the ideas which had prevailed among 
the Gentiles, to the time at which the apostle 
wrote, we shall see the necessity of the labours 
which he used, to break down the middle wall of 
partition. And this is the way in which the 
Epistles to the Romans, Ephesians, &c. were un¬ 
derstood at the time. The Gentiles were encou¬ 
raged and emboldened, to flock as doves to their 
windows, and the believing Jews, received them as 
fellow heirs of the same precious promises. 

have unhappily gleaned up, to the establishing of this error : 
thereby contradicting the truth and sufficiently gainsaying many 
Others, and many more and frequent expressions of the same Au¬ 
gustine. Afterwards was this doctrine fomented by Dominicus, a 
friar, and the monks of his order : and lastly, unhappily, taken up 
by John Calvin, (otherwise a man in divers respects to he com¬ 
mended,) to the great staining of his reputation, and defamation 
both of the Protestant and Christian Religion.” Barc. Apol. p.Hl* 


THE UNIVERSALITY OF GRACE. 57 

I say, this appears to have been the understand* 
mg- of the passages alluded to, at the time—because 
such was the effect; and the doctrine of election 
and reprobation, as now held, did not become 
obvious, till several hundred years afterwards. 

The Jews had been a peculiar people; because, 
to them had been committed the 44 Oracles of God,” 
and many favours, designed not only for their bene¬ 
fit, but for the benefit of the whole human race. 
And now the time for the general diffusion of these 
benefits, had arrived. At the same time, these 
favours, or this election, (for they were chosen,) did 
not secure salvation, to the individuals of the Jewish 
nation—far from it. Many, very many of them, 
lay under a heavy load of condemnation: and 
finally, even the nation, as a body, was rejected* 
Nor did these peculiar favours to the Jews, even 
during the continuance of that dispensation, 
exclude the Gentile world from the saving love of 
God. The apostle bore testimony, that 44 the works 
of the law were written in their heartsthat 
there were 44 glory, honor, and peace to every man 
that worketh good, to the Jew first, and also to the 
Gentile; for there is no respect of persons with 
God.” Rom. ii. 15—10. The apostle has not left 
the subject without a sufficient guard against mis¬ 
construction. In the Epistle to the Romans, and 
in the part of it in which he treats of election, (chap, 
xi,) he thus clearly asserts, that it is not uncondi¬ 
tional : 44 Thou wilt say then, the branches were 
broken off, that I might be graffed in.” But this 
idea he corrects, by telling them, 44 Because of un - 


&§ THE UNIVERSALITY OE GRACE. 

belief they were broken off,” “and thou standest by 
faith.” Here it was the unbelief of the Jews, and 
not the secret will of God, that was the cause of 
their being rejected. To the (elect) Gentiles, he 
was equally explicit. “ Be not high-minded, but 
fear.” But why tell them to fear, if their salvation 
and every thing connected with it, was fixed 
beyond the possibility of change ? The apostle tells 
them: “ For if God spared not the natural branches, 
take heed lest He spare not thee.” He does not 
give them any reason to believe, that it made no 
difference whether they took heed or not: which 
must have been the case, if the doctrine of uncon¬ 
ditional election and reprobation is true. “ Behold, 
therefore the goodness and severity of God! On 
them which fell, severity:” (because their fall was 
their own act and not his:) “but towards thee, 
goodness, if thou continue in his goodness , otherwise 
thou also shalt be cut off” But this was without 
object or utility, unless there had been a possibility 
both of their “ continuing in his goodness,” and of 
their being “ cut off.” “And they,” said he, direct¬ 
ing his attention to tjie Jews, “ if they abide not 
still in unbelief, shall be graffed in, for God is able 
to graff them in again.” All this would have been 
•without meaning, if an irrevocable decree had 
rendered it impossible for them to believe and be 
accepted. He might, with much composure of 
feeling, have resigned both Jews and Gentiles, to 
the operation of the “ eternal necessity,” “ Fate,” 
or “ decrees,” which ever we may call them. The 
apostle mentions the exercises and self-denial into 


the universality of grace, 59 

which he was led, “ lest that by any means, when 
he had preached to others, he himself should become 
a cast away.” 1 Cor. ix. 27. How much below the 
dignity of the subject, and the character of the 
apostle, must such expressions have been, if the 
thing itself had been impossible ! Imagine for a 
moment, the ideas we should form of a man, who 
should surround himself with candles at mid-day, 

l es t the light of the sun should become extinct_ 

or an inhabitant of the' mountains, who should 
employ himself in building towers like Babel, lest 
the ocean should break in upon him—or a mariner 
at sea, who should hide himself below deck, lest 
the rocks of invisible mountains should fall upon 
him. And yet, if the doctrine in question is true, 
the whole strain of admonition and caution, which 
has run through every dispensation of God to 
mankind, is equally inconsistent with the condition 
of man. Why should we use precautions —lest 
impossibilities should happen? The proposition 
carries its own refutation with it: and we only 
need to see it, in its simple, genuine character, 
to reject it. 

It must be borne in mind, whenever the apostle 
makes use of the terms, election , or reprobation , that 
these are not to be understood as unconditional, or 
wholly independent of the faithfulness or unfaith¬ 
fulness of the individual, when they relate to 
individuals, or have reference to a future state of 
existence: for the terms are often applied to na¬ 
tions or national concerns. 

Thus, the Jews were chosen, that through them 


60 THE UNIVERSALITY OF GRACE. 

the knowledge of the true God should be preserved, 
through a dark and idolatrous age. The law, the 
prophets, and the Messiah, came through them. 
This was an election. But they were individually 
and nationally judged according to their obedience. 
On the coming of the Messiah, it pleased Divine 
goodness to call in the Gentiles, to an equal parti¬ 
cipation of the light of the Gospel. This also was 
an election, but the Gentiles stood by faith and 
faithfulness, as evidently appears from the passages 
already quoted from the epistle to the Romans. 

The apostle Peter also establishes the same im¬ 
portant truth, in that short but comprehensive 
admonition to the believers: “ Give diligence to 
make your calling and election surewhich is 
predicated on the clear understanding, that their 
election was not sure without this diligence on their 
part. 

With these sentiments of the apostles before us, 
as directly applied by them, to the term election , 
it is easy to understand what is intended by the 
expressions: “ According to the election of grace 
64 The purpose of God, according to election,” &c. 
as it is evident that this is conditional. And why 
should any find a difficulty in the idea of conditional 
election: since election is nothing more than a 
choice ? And who is there that cannot comprehend 
SO simple a proposition, as that we cannot become 
the chosen of God, and obtain communion and 
fellowship with him, but in obedience to him ? 
For if obedience is indispensably necessary, then 
obedience must be a condition on our part. This 


THE UNIVERSALITY OF GRACE. 61 

was further illustrated in the parable of the supper. 
For we may remember that the invitation was 
given, without ambiguity or counteracting arrange¬ 
ments. No secret impediments were created by 
him. He sent the invitation. There was no 
moral or physical impossibility in the way. Nothing 
prevented the attendance of those first called , but 
their own voluntary choice. They choose to be 
u excused,” and “ one went to his farm, and ano¬ 
ther to his merchandise.” They were therefore 
justly left to their own choice, and thus entered 
into the state of reprobation. 

The general strain of Scripture promises, both in 
the Old and New Testament, is conditional. e< If 
thou doest well, shalt thou not be accepted ? and if 
thou doest not well, sin lieth at the door,” Gen. 
iv. 7. 

(( Behold I set before you this day a blessing and 
a curse: a blessing, if ye obey the commandments 
of the Lord your God, which I command you this 
day; and a curse, if ye will not obey the command¬ 
ments of the Lord your God, but turn aside out of 
the way which I command you this day, to go after 
other gods, which ye have not known,” Deut. 
xi. 26, &c. 

66 And it shall come to pass, if thou shalt hearken 
diligently unto the voice of the Lord thy God, to 
observe and to do his commandments which I com¬ 
mand thee this day, that the Lord thy God will set 
thee on high, above all nations of the earth ; and 
all these blessings shall come on thee, and overtake 
thee, if thou shalt hearken unto the voice of the 


02 THE universality op grace. 

Lord thy God. Blessed shalt thou he in the city, 
and blessed shalt thou he in the field. Blessed 
shall he the fruit of thy body, and the fruit of thy 
ground, and the fruit of thy cattle, the increase of 
thy kine, and the flocks of thy sheep. Blessed 
shall he thy basket and thy store. The Lord shall 
command the blessing upon thee in thy store¬ 
houses, and in all that thou settest thy hand unto. 
The Lord shall establish thee an holy people unto 
himself, as he hath sworn unto thee, if thou shalt 
keep the commandments of the Lord thy God? and 
walk in his ways.” 

“But it shall come to pass, if thou wilt not 
hearken unto the voice of the Lord thy God, to 
observe to do all his commandments and his sta¬ 
tutes, which I command thee this day; that all 
these curses shall come upon thee and overtake thee: 
cursed shalt thou be in the city, and cursed shalt 
]thou be in the field, cursed shall be thy basket and 
thy store; and the heaven that is over thy head 
shall be brass, and the earth that is under thee 
shall be iron.” 

I have taken only a few verses out of this chap¬ 
ter, (Deut. xxviii.) but it is entirely filled, though 
it contains 68 verses, with blessings and curses, all 
conditionally promised and denounced. 

<c Ask, and ye shall receive, seek, and ye shall 
find, knock, and it shall be opened unto you. For 
every one that asketh, receiveth, and he that 
seeketh, findeth, and to him that knocketh, it shall 
be opened,” Matt. vii. 7, 8. 

“ Not every one that saith unto me, Lord, Lord, 


THE UNIVERSALITY OP GRACE. 

shall entet into the kingdom of heaven, but he that 
tloeth the will of my Father which is in heaven,” 
ib. 21. ’ 

But why need we multiply passages to prove 
this point ? We can scarcely read a chapter in the 
Bible, without finding this important truth, incor¬ 
porated in the precepts, or illustrated by the facts 
recorded in it. 

Much stress has been laid on that passage in the 
Epistle to the Romans, “Jacob have I loved, but 
Esau have I hated, 1 ” Rom. ix. 13. And, by 
blending this with a part of the 11th verse of the 
same chapter, “For the children being not yet 
born, neither having done any good or evil,” &c. 
an idea is conveyed, that this related personally to 
Jacob and Esau, the one loved, and the other 
hated, previous to their being bprn, or doing any 
good or evil. 

But, by taking the texts as they stand in the 
Scriptures, and bearing in mind the great objects 
for which the apostle was labouring, we shall find 
that the doctrine in question will receive no support 
from these passages. 

In the first place, it may not be improper to 
quote the language of the apostle, and, in doing 
this, to remember that he quoted two texts—one 
from Gen. xxv. 23, and the other from Mai. i. 2, 
3, &c. The apostle, after expressing his earnest 
desire for the salvation of his brethren, and 
alluding to the high privileges which had been 
bestowed upon them, adverts to the ground on 
which they had miserably stumbled: “ For,” said 


64 , the universality of grace* 

he, « they are not all Israel which ftfe of Israel; 
neither because they are the seed of Abraham are 
they all children, but in Isaac shall thy seed be 
called. That is, they which are the children of 
the flesh, these are not the children of God: hut 
the children of the promise are counted for the 
seed.” In these verses he breaks in upon their 
vain confidence in an outward and lineal descent 
from the patriarch, and their expectation of 
receiving the promises through that claim. He 
then proceeds, in connexion with the latter part 
of the passage just quoted, to point them to the 
true ground of acceptance, which is in Christ : of 
whom Isaac was a lively type; and who is very 
appropriately called the son of promise. He then 
goes on to allude to a text in Gen. xxv. 23. where 
it is recorded of Rebecca, that she went to seek 
counsel of the Lord, in relation to her peculiar 
condition. Then it was that the children not being 
yet born, nor having done either good or evil 
the apostle says, “that the purpose of God might 
stand, according to election, not of works, (on 
which the Jews so much relied, as if their rituals 
brought debt on the Almighty,) but of him that 
calleth, it was said to her, the elder shall serve 
the younger.” The texts in Gen. of winch the 
apostle quoted a part, informed Rebecca that she 
should be the mother of two nations—that their 
manners should be different, and that the one 
should be stronger than the other, and the elder 
should serve the younger. To the part of this 
Scripture quoted by the apostle, he adds a text 


THE UNIVERSALITY OP GRACE. 65 

from Mai. i. 2, &c. which was introduced by the 
following impressive language, to the rebellious 
house of Israel: “ I have loved you, saith the 
Lord.” Yet they said, “ Wherein hast thou loved 
us ?” The responding language runs thus: 
“Was not Esau Jacob’s brother ? saith the Lord : 
yet I loved Jacob, and I hated Esau, and laid his 
mountains and his heritage waste, for the dragons 
of the wilderness. Whereas Edom saith we are 
impoverished; hut we will return and build the 
desolate places: thus saith the Lord of Hosts, they 
shall build, but I will throw down, and they shall 
call them the border of wickedness.” 

/ Thus it is evident that there was, in the passages 
above quoted, an allusion to nations, and at the 
very time at which it was said, Jacob have I loved 
and Esau have I hated, it appears the judgments 
of the Almighty had been poured out upon Edom, 
personated by Esau—and that to this nation was 
applied the striking expression, “the border of 
wickedness.” 

“ The elder shall serve the younger,” could not 
relate to the individuals who seemed to be the 
ostensible objects of the prophecy. Eor Jacob never 
exercised authority or dominion over Esau: but 
first fled from him, and afterwards greatly feared 
him. But in the giving of the law, and the coming 
of the Messiah through the descendants of Jacob, 
there was a fulfilment of this prophecy. 

But we often find that passages of Scripture 
have a mystical and spiritual meaning, as well as 

one that is more obvious and outward; and this 
g 3 


66 


THE UNIVERSALITY OY GRACE. 


is peculiarly the case in Rom. ix. 12. <£ The elder 

shall serve the younger.” Not only did the apostle 
bring into view the dealings of the Almighty 
with the Jewish nation, and his divine prerogative 
to extend his favours to the Gentiles, as well as 
to the Jews, (a doctrine hard to be borne at that 
day,) but the two states of man, the first as he stands 
in the fall, or unregenerate nature, and the second, 
as the new birth is produced by the operation ot 
Divine Grace, are beautifully typified by Jacob 
and Esau—the one loved, the other hated. The 
carnal mind, inseparable from the fallen, corrupt 
nature, has been, through all ages, at enmity against 
God, and obnoxious to his displeasure: while he 
regards, with parental love, the first breathings 
the new birth. Nor does the similitude end here; 
for all our natural faculties and propensities must 
be brought into subjection to the divine principle, 
if ever we attain to a state of acceptance. 

The first and second natures are often brought 
into view, by instructive metaphors and allegories; 
«for that is not first which is spiritual, but 
that which is carnal, and afterwards that which 
is spiritual.” 1 Cor. xv. 46. The apostle dwells 
largely on this subject, in divers parts of his epistles. 
Not only Jacob and Esau are mentioned, with 
allusion to this subject, but Isaac, and Ishmaelalso. 
« Cast out the bond woman and her son, for the 
son of the bond woman shall not inherit with the 
son of the free woman.” Gal. iv. 30. “ For in 

Isaac shall thy seed be called.” Rom. ix. 7. “He 
saith not and to seeds, as of many, but as of one. 


THE UNIVERSALITY OF GRACE. 67 

And to thy seed, which is Christ.” Gal. iii. 16. 
As the promises are to this seed , so in this also 
stands the election; and we obtain it in no other 
way, than as we are brought into union with 
Him, who is the 44 elect of God.” We are chosen 
in Him, who was 44 before the foundation of the 
world.” And thus it is, that God irrevocably wills, 
that all who come to Him, through Jesus Christ— 
who receive the messages of his love, come into 
union with Christ, as he saith, 44 I in you, and you 
in me,” 44 shall be saved;” 44 if they continue in 
his goodness.” This is the true ground of election : 
while some have greatly erred, in supposing that 
it stood in the individuals, as objects of partial 
favour, and not as they come into union with 
44 Christ, the elect of God.” 

Another passage in the same chapter, has been 
used to establish unconditional election and repro¬ 
bation: 44 He will have mercy on whom he will have 
mercy, and whom he will he hardenetli.” This text 
asserts the sovereignty of the Deity; a point of 
doctrine, peculiarly necessary to be insisted on at 
that time, when all the pride and prejudices of the 
Jews, revolted at the idea of admitting the Gentiles 
to be made equal partakers with them, in the 
blessings and privileges of the Gospel. 

The idea which seems to be designed to be drawn 
from this text, is, that the mercies of 'God are 
limited to the elect, and the rest are hardened. If 
this is not the intended inference, I cannot see in 
what way it can support the doctrine. And there 
are numerous passages which would destroy such 


68 


THE UNIVERSALITY OF GRACE. 

a construction. “For God hath concluded them 
all,” saith the same apostle, “in unbelief, that he 
might have mercy upon all.” Rom. xi. 32. And 
again: “ His tender mercies are over all his works.” 
Psalm cxlv. 6. But why need I quote passages of 
Scripture, to prove that God has mercy even on 
the wicked ? It will probably not be denied by 

any_for if we contend that He has mercy on 

none but the elect , we must discharge the reprobate 
from a heavy portion of their condemnation. If 
his tender mercies have never been extended to 
them, they can have very little to account for. 
Then we may conclude, in the words of the text, 
that he has “ mercy upon all.” 

It may not be improper now, to make a few 
remarks on the word, hardening . 

It is a familiar expression, that “ reproof either 
hardens or softens its object:” though this be actu¬ 
ally the effect of other causes, operating on the 
mind. Thus also, if an individual be loaded with 
benefits, the genuine tendency of these benefits, is 
to excite the sensations of gratitude. But if these 
emotions are resisted or suppressed, hardness and 
ingratitude take place. And this, by way of setting 
forth the striking depravity of the individual, and as 
bringing his conduct into contrast with the benefits 
received, is spoken of as produced by those very 
benefits. 

It must also be evident to every reflecting mind, 
that where light and conviction are resisted, the 
depravity and condemnation, are in proportion to 
the grace afforded and rejected. “ It was in allusion 


THES UNIVERSALITY OF GRACE. 69 

to this important fact, that our Lord remarked: 
66 If the light that is in thee be darkness* how 
great is that darkness.” Matt. vi. 23. 

As “ fallen nature is forward and propense to 
evil,” and as the grace of God is not resisted but by 
the powerful influences of temptation, so, when that 
grace is withdrawn, (the only principle of good m 
man,) and all his passions, propensities, and the 
malignant influence of the grand enemy, are let 
loose without restraint, a deep state of depravity 
necessarily ensues. In this state of depravity, the 
knowledge of divine good, which had been com¬ 
municated, in mercy, and the remembrance of 
impressions, once tendering in their nature, are 
now retained, only as recollections to heighten the 
enmity against God and his devoted servants. 

The preaching of the apostles, and even of our 
Lord himself, while it carried conviction or conso¬ 
lation to the minds of those, whose day of visita¬ 
tion was not over, or who had not totally rejected 
the day of mercy, had a very different effect on 
some who heard them. Those very admonitions 
which wrought conviction in the hearts of some, 
excited others to envy, almost to madness. And 
these different effects, were owing to the conditions 
of the subjects, and not to any thing discordant in 
the Divine Spirit, from which those admonitions 
proceeded. 

This subject may be further illustrated, by the 
example of fire, hardening clay, and softening wax; 
(Vide Barclay's Apol p. 151,) and the genial 
warmth of the sun, promoting the life and growth 


to TltE UNIVERSALITY OP GRACE. 

of vegetables, and the putrefaction of animal sub¬ 
stances without life.* The properties and action 
of the fire are the same, both on the clay and wax: 
and so is the influence of the sun the same, on the 
tender vegetables, and on the putrid carcase. But 
the difference in the subjects, is the cause of the 
difference in effects produced* Even the same 
vegetable or animal substance, that, while it had 
life, was invigorated by the rays of the sun, and 
the moisture of showers, when deprived of life 
will be rapidly urged to a state of decomposition, 
and loathsome putrefaction, by the same agents: 
the absence of life, being the cause of this important 
difference in effects. And thus the influence of 
grace, on subjects in whom the divine life is not 
extinct, will be tendering , salutary, and invigorat¬ 
ing—tending to salvation. But its operation on 
those who have done violence to this divine prin¬ 
ciple, and thus extinguished it in themselves, must 
necessarily be different. When therefore we adopt 
that mode of expression , which ascribes hardening 
to the Almighty, it must be considered in such a 
qualified sense, as admits a state of disobedience, 
and consequent wickedness, preceding. 

It will not be denied that the supreme Being, 
has, at different periods, made warning examples 
of those who cast off his fear. Men, who have not 
only rejected the offers of salvation, but become 

* This simile cannot apply to men while progressing towards a 
state of reprobation : but when they have actually entered into it. 
For such was the state of those examples in Scripture, that ara 
under consideration. 


THE UNIVERSALITY OF GRACE. 

enemies of all goodness, have been, and no doubt 
will be, overruled in their purposes and determina- 
tions; and been made fit subjects on which to dis¬ 
play bis just judgments and bis power. These, the 
apostle calls “ vessels of wrathbut it must not 
be forgotten that they had been 66 endured with 
much long-suffering. ,, 

Thus it was with the old world, till finally, the 
sentence was pronounced upon them: « My spirit 
shall not always strive with man.” But it may 
be recollected that they had attained to such a 
degree of depravity, that “ every imagination of 
their hearts, was evil only continuallyso that, 
speaking in the manner of men, it is said: 66 And 
it repented the Lord that he had made man upoii 
the earth: and it grieved him at his heartGen. 
vi. which clearly shows that this depravity was not 
the effect of the irresistible , secret will of God. 
Thus it was with Sodom. And thus, we believe, 
it was with Pharaoh and the Egyptians; such also 
were Korah, Dathan, and their company; the old 
inhabitants of Canaan; Saul, the first King of Israel, 
and Herod the last; Judas the traitor, and the 
inhabitants of Jerusalem, at the time of its final 
overthrow. 

Never was there a more signal display of the 
judgments of the Almighty, than in the case of 
Jerusalem. In relation to this event, our Lord 
made this expostulatory appeal: t( O Jerusalem, 
Jerusalem, thou that killest the prophets, and 
stonest them that are sent unto thee, how often 
Fould I have gathered thy children together, evep 


72 THE UNIVERSALITY OF GRACE. 

as a hen gathereth her chickens under her wings, 
but ye would not! Behold your house is left unto 
you desolate.” Matt, xxiii. 37. Never did history 
record a more dreadful infatuation, blindness, or 
hardness of heart, than that which possessed the 
inhabitants of this highly favoured city: and jet, 
the cause of this hardness, and the calamities 
which followed it, was—“ they loved darkness 
rather than light.” John iii. 19. “ He came to 

his own, but his own received him not.”—Though 
% he would often have gathered them as a hen 
gathereth her chickens under her wings, (a striking 
illustration of parental love,) yet they would not; 
and therefore it was that the things which belonged 
to their peace were hid from their eyes, and an 
awful desolation came upon them. 

The example of Judas is a further illustration of 
this principle. He was chosen —had obtained a 
part of the ministry of Christ, and was numbered 
with the twelve: but by transgression , fell. 

It may be objected, that our Saviour remarks of 
him : “ Have not I chosen you twelve, and one of 
you is a devil?” 

But this does not change the view of the subject. 
The two parts of this sentence relate to different 
periods of time. The act of choosing was long 
before the time at which he was called a devil. Two 
years, pr thereabout, before the latter period, he was 
sent to preach the Gospel, received as full a com¬ 
mission as any of the apostles; and in that commis¬ 
sion, he, in common with the others, was empowered 
“ to heal the sick, cleanse the lepers, raise the 


the universality op grace. 73 

dead, and cast out devils,” Matt. x. 8. Now our 
Lord himself clearly proves, that the devil cannot 
cast out devils, Matt. xii. 26. And therefore 
Judas, at this time, was not a devil, but an emi- 
ncntly qualified minister of Jesus Christ. 

We may also advert, a little more fully, to Saul, 
as it is evident from the text, that his rejection 
was in consequence of his disobedience . And so of 
all that ever became monuments of the justice and 
judgments of God. Indeed it is impossible to be 
otherwise. “ The judgments of the Lord are true 
and righteous altogether,- Ps. xix. 9., and there- 
fore the subjects of these must have done despite 
to the Spirit of grace, and so become abandoned 
by it, and given up to a reprobate mind. 

That such was the process of hardening, in 
numerous instances recorded in the Holy Scrip¬ 
tures, is evident from the plain, obvious language 
of the texts. That this explains the dealings of 
God with man, without involving unconditional 
decrees, is equally plain. And, if we reason from 
analogy at all on the subject, we must consider 
the case of Pharaoh in the same light. 

Though it is said of him, “ For this purpose have 
I raised thee up,” even this passage does not sup- 
poit the doctrine in question. To raise up , is a 
figurative form of expression. It is applied to 
lecovery from sickness, to the acquisition of power 
or notice, to the advancement from infancy to 
manhood, and to many other conditions and 
changes of condition, but seldom or never to being 
brought into existence. But, in all its various 


H 


*;4 THE UNIVERSALITY OF GRACE. 

applications, it shows a state of weakness, imbe¬ 
cility, and dependence on the part of him that is 
raised, and of power, &c. in him that raises. It has, 
both literally and figuratively, a strong affinity to 
sustain. So we find the marginal reading, 64 Made 
thee to stand up.” These expressions, therefore, 
very strikingly conveyed to Pharaoh his own 
impotency. For his life, his faculties, and his 
power, he was dependent on the Almighty. And, 
when he had openly despised the great Jehovah, 
and set his own power and authority in opposition 
to the divine command, then it was that he w T as 
sustained in his usual power, brought strikingly 
into notice, and overthrown in a remarkable 
manner. Perhaps it may not be improper to state 
concisely the events of those times. I will begin 
with the preceding reign. Then it was that the 
male infants were ordered to be murdered, and a 
cruel and exterminating policy adopted towards 
the Hebrews. Wien this Pharaoh died, his 
successor, no doubt, pursued the same cruel policy. 
The Israelites were oppressed, and, at least, as 
grievously as ever. We must necessarily suppose, 
that this new king was also a cruel and wicked 
man. God, now determining to release his Israel 
from their sufferings, gives Moses his commission. 
In doing this, he opened to the understanding of 
this eminent servant, some future events, and 
among the rest, these expressions occur, “lam 
.sure that (Pharaoh) will not let you go.” This 
was but a revelation from the omniscience of the 
'Deity; and implied no coercion. 


fHE UNIVERSALITY OF GRACE. 

On delivering tlie first message to Pharaoli, he 
demanded, “Who is the Lord, that I should obey 
his voice, to let Israel go ? I know not the Lord, 
neither will I let Israel go." He then ordered 
Moses and Aaron to their burdens, and the same 
day added, beyond any former example, to the 
severity of the tasks imposed on the Hebrews* 
After this, occur the expressions, “ I will harden 
Pharaoh's heart." 

The query may naturally occur, why does God 
harden the hearts of the wicked ? 

The apostle, in the first chapter to the Romans, 
tells us why it takes place. He begins by testify- 
ing, “For the wrath of God is revealed from 
heaven against all ungodliness and unrighteousness 
of men, who hold the truth in unrighteousness. 
Because that which may be known of God, is mani¬ 
fest in them: for God hath shown it unto them." 
And, referring to the testimony which the visible 
creation bears to the important truths, of which 
he was speaking, he adds, “ So they are without 
excuse." And resuming the subject he proceeds, 
“ Because that when they knew God, they glorified 
him not as God, neither were thankful, but 
became vain in their imaginations, and their 
foolish heart was darkened." “Wherefore God 
also gave them up to uncleanness, through the lust 
of their own hearts." “ Who changed the truth of 
God into a lie, and worshipped and served the 
creature, more than the Creator—for this cause 
God gave them up to vile affections." “And, 
even as they did not like to retain God in their 


76 


THE UNIVERSALITY OF (SRACE# 


knowledge, God gave them over to a reprobate 
mind, to do those things which are not convenient.' 5 
And, after enumerating many of the gross crimes 
which mark the reprobate state, he comes to the 
conclusion, 44 Who, knowing the judgments of 
God, that they which commit such things are 
worthy of death, not only do the same, hut have 
pleasure in them that do them.” And the next 
sentence resumes the sentiment, with which the 
preceding quotations begin, 44 Therefore, thou art 
inexcusable, O man ! whoever thou art. 

Let it be remembered, that these expressions 
occur in the first chapter to the Romans, as if the 
apostle intended, thus, at the very beginning of 
his writings, to guard against any misconstruction 
on this ground. 

And, seeing this cause of hardening is so clearly 
expressed by the apostle, and in so many varied 
forms of expression, to place it beyond all doubt, 
why should we attempt to find out another cause, 
that would equally militate against the whole 
scope of the Scriptures, and the very attributes of 
the Deity? It places the justice and goodness of 
God in a fair point of view: it satisfactorily 
explains his dealings with us; and places our 
obedience to his laws, and our responsibility for 
our actions, on the only rational grounds. And 
here the pious Christian can repose, without 
resorting to unconditional decrees. 

Nor is it unworthy of remark, that in the 9th 
chapter to the Romans, which has been supposed 
to be more conclusively in favour of unconditional 


1'HE UNIVERSALITY OF GRACE. 77 

election and reprobation, the apostle makes the 
following brief summary review: “ What shall we 
say then ? That the Gentiles, which followed not 
after righteousness, have attained to righteousness, 
even the righteousness which is of faith. But 
Israel, which followed after the law of righteous¬ 
ness, hath not attained to the law of righteousness.” 
This opens the whole ground of the doctrine 
before us; aud when he asks the question, 
<c Wherefore ?” it would seem inevitable for him 
to have replied, <£ Because the secret will of God 
had determined it to be so;” if this had been the 
case. But mark his language: “ Because they 
sought it not by faith , but as it were by the works of 
the law.” 

That passage in Acts xiii. 48. where it is said, 
“ As many as were ordained to eternal life be¬ 
lieved has been supposed very strongly to favour 
the doctrine of unconditional election and reproba¬ 
tion. But it is only by looking at this passage, 
through the medium of that doctrine itself, that 
such a construction can be put upon it. 

To suppose that the word c< ordained,” related 
to unconditional decrees, existing from all eternity, 
and securing the salvation of all that are saved, 
would make this passage convey a meaning, not at 
all to the purpose, for which it has been advanced. 
It would go to show, not that the conversion of 
that day, among the Gentiles, was confined to the 
elective decrees; but that the election was confined 
to the conversion of that day; and, of course, no 
further conversion there ever could take place. 
h 3 


78 


the universality of grace. 


66 many as were ordained to eternal life, 
believedconsequently, the whole work of con¬ 
version there was completed. 

But, leaving this consequence, we may return 
to the word ordained , which means, to appoint , put 
in office , or invert with certain powers or privileges. 
Thus Matthias was ordained , to take part of that 
ministry and apostlesliip, from which Judas, by 
transgression, fell. In this sense also the seven 
deacons were ordained. And yet one of them 
introduced that offensive doctrine, so emphatically 
denounced in the Revelations, ii. 6, 15. (Dupin’# 
Church His. Vol. 1. p. 30.) The bishops, in the 
primitiv e church, were ordained / and these again 
ordained elders, Tit. i. 5. In all these cases we 
see nothing that conveys the idea of irrevocable 
decrees. We can speak of ordaining an apostle, a 
deacon, a bishop, or elder, yet suppose that a 
preparation for such office was necessary, and of 
course became a condition; and further conceive, 
that in case of apostacy, they might become unfit 
for such office, and be cast out of it. 

But if it be said, that the ordinations that have 
been mentioned were the acts of men, while the 
other is the act of God : it may be replied, that in 
those cases which have been quoted, the Holy 
Spirit did concur, and therefore they are not to be 
considered as cases of mere human appointment. 

But there are cases, purely of divine ordination, 
which might further illustrate the subject. In the 
message delivered to David, when he had proposed 
to build a temple, it is said, “ Also I will ordain 


THE UNIVERSALITY OP GRACE. 79 

place for my people, Israel, ancl will plant them, 
and they shall dwell in their place, and shall be 
moved no more,” 1 Chron. xvii. 9. And yet this 
ordaining was evidently conditional; because the 
temple has been demolished—the nation has been 
destroyed, and the remnant of the Jewish stock 
are scattered from that place, through all civilized 
nations upon the earth. 

Cases parallel to this might be found in numer¬ 
ous periods of the Jewish history. But I con¬ 
ceive it unnecessary to multiply quotations of the 
kind. A few cases however from the New Testa¬ 
ment, may not be improper. It is said in Mark, iii. 
14, that Jesus “ ordained twelve, that they should 
be with him,”—“and to have power to heal sick¬ 
nesses, and to cast out devils.” Judas was one of 
the twelve: and though he was ordained by our 
Lord Jesus Christ himself, yet he did not retain 
the office, powers, or privileges, to which he was 
ordained . 

In allusion to choosing his disciples from the 
rest of mankind, and ordaining them to the impor¬ 
tant mission that has been recited from Mark, our 
Lord made use of the following expressions to them. 
“ Ye have not chosen me, but I have chosen you, 
and ordained you, that you should go and bring 
forth fruit, and that your fruit should remain.” 
John xv. 16. But if it should be supposed that 
these expressions had no allusion to Judas, it should 
be remembered that the same evangelist, vi. 70, 
relates that Jesus said: “Have not I chosen you 
twelve , and one of you is a devil ?” Judas therefore 


THE UNIVERSALITY OP GRACE. 


80 

was chosen : was ordained of Jesus Christ—to the 
same high offices with the other apostles —in which 
he had power to cast out devils—but he kept not 
the station to which the Lord had ordained him: 
and came himself, under the power of the devil. 

But some may stumble at the terms, eternal life. 
Much of the difficulty in which controverted 
subjects are involved, arises from inattention to 
the different ideas, attached to certain terms. 
Thus the terms eternal life , may he understood to 
relate to the duration of existence. But it is also 
applied, and seems more properly to belong to that 
divine principle, which has been denominated by 
different forms of expression. Thus, it is called 
Grace, from its being the free gift of God to man, 
in order to enable him to obtain salvation. It is 
called Light, from its illuminating nature and 
effects on the human mind. It is called Life, from 
the capacities and powers which it communicates 
to those who receive it. And it may be, and is, 
called eternal life , not only for the last reasons 
which are given, but also to show its divine source 
and nature ; and that it is, in itself, a living, inde- 
structable principle. In the text before us, I 
conceive the terms eternal life , relate to a principle , 
rather than to the duration of existence. Nor is 
this exposition new, or unprecedented. There are 
numerous passages of Scripture that will bear this 
construction, and some that cannot bear any other. 
“ When Christ, who is our lift , shall appear.” 
Col. iii. 4. “ The power of an endless life.” vii. 16. 
“ Thou hast the words of eternal life” Jolinvi. 68. 


THE UNIVERSALITY OF GRACE# 81 

lf This is life eternal , that they might know thee, 
the only true God, and Jesus Christ, whom thou 
hast sent. ,, ib. 17. 3. “ This is the true God and 

eternal life.” 1 John v. 20. <fi No murderer hath 
eternal life abiding in him.’* ib . iii. 15. This last 
passage, is very conclusive on the point, and cannot 
be construed in any other way. The apostle, 
speaking of the Word, and his incarnation, says; 
“ In him was life; and the life was the light of 
men.” John i. 4. The same inspired writer, also 
uses the expressions: “ For the life was manifested, 
and we have seen it, and bare witness, and show 
unto you that eternal life , which was with the 
Father, and was manifested unto us.” 1 John i. 2. 
And as this Grace, Light, and Life, (to which the 
epithet eternal , so properly belongs,) may visit* 
influence, and animate us-—as we may he placed 
in it as in a new capacity, power, or office, we 
may, by a mode of expression, analogous to those 
cases already quoted, be said to he chosen, appointed, 
or ordained to it. But though this life itself is 
eternal, yet, after possessing it, we may be separ¬ 
ated from it, aud that separation be properly 
denominated death. (Vide Art. Perseverance.J 
The meaning of the passage, quoted from the 
Acts, I conceive, amounts simply to this: that as 
many as received, or were invested with, or come 
under the influence of the divine principle, “be¬ 
lieved.” For I cannot suppose, that we are to 
infer any more from this passage, than that these 
Gentiles, on hearing the glad tidings of the Gospel, 
preached by the apostles, and under the influence 


82 THE universality oe grace* 

of that Grace which brings salvation, had become 
ingrafted into the true Church, and placed pre¬ 
cisely on a footing with those to whom it was said: 
u If thou continue in his goodness, otherwise thou 
also shalt be cut off.” 

We do not represent the Supreme Being, as 
bringing mankind into existence, for the very 
purpose of making them miserable to all eternity i 
or calling on them for the performance of certain 
duties, and, at the same time, rendering obedience 
absolutely impossible, and punishing them to all 
eternity, for what was the effect of his own 
irresistible, secret will. Such an idea is too shock¬ 
ing to be ascribed to infinite goodness. 

But if it be said that the disobedience of sinners, 
though under the direction of the secret will of 
God, is still voluntary. It may be replied, that 
this is too plain a contradiction to be offered to 
even the lowest capacity. As well might we talk 
of the voluntary act of a machine, or the voluntary 
or wilful movement of a cloud. It is all the effeet 
of force , which the subject has neither power nor 
will to resist. 

If it be said that the will of the creature is in 
accordance with the secret will of God: I answer, 
so much the more is he an object of acceptance, 
not of punishment. But what ideas can men 
entertain of the Deity, to suppose that his secret 
and revealed will are different! That he pretends 
to will one thing, and secretly wills another.—That 
there is no reality in the revealed will—it is 
nothing but an appearance, and yet, that an unde- 


THE UNIVERSALITY OF GRACE. 83 

viating performance of the secret will—which is 
nothing more than his real will, is to draw down 
his judgments and everlasting wrath ! I! 

It has been urged by some, that God does not 
work without a plan—and that predestination is 
nothing more than the plan of divine operations. 

Suppose we admit that the Supreme Ruler of 
the Universe, does not work without a plan: it 
does not follow that unconditional election and 
reprobation is that plan. Such a conclusion could 
not be drawn without proving that such a plan 
would be consistent with the attributes of the Deity, 
and also, that the doctrine of free agency would 
not. But this has not been done. On the other 
hand, it may be urged, both from Scripture and 
from reason, that the plan which the Almighty has 
laid down, for the government of his rational 
creatures, is, that man should be free to choose 
and to act—instructed in his duty—enabled to 
perform it, and made subject to the consequences. 

It has also been supposed, that as the Deity fore¬ 
knows all things—what is certainly fore-known, 
must certainly come to pass. 

All those who have pretended to digest the doc¬ 
trine into any thing like a system, and all who 
have held it so digested, have distinguished between 
the fore-knowledge of the Deity, and his decrees. 
The one is an attribute , the other an act. The 
prescience of the Almighty is as much an attribute 
as his power , and must have existed from all eter¬ 
nity. But it would seem that a decree necessarily 
implied an act: an act necessarily required a time 


g4 THE universality of grace. 

at wliicli it was performed—begun and finished. 
But how will this accord with the idea of its having 
existed from all eternity? And if the prescience 
existed before the decrees, then what is fore-know 
is not necessarily decreed. Calvin* did not rely 
on the argument of fore-knowledge, to establish 
the doctrine of the decrees. At that day there was 
a doctrine which Calvin seemed more careful to 
oppose, than that of free will—it was the merit of 
works. And as he apprehended it might be sup¬ 
posed, that the Almighty, fore-knowing the course 
of conduct which each individual would pursue, 
had fixed his election or reprobation, according to 
the works fore-known —he contended that the 
decrees were totally irrespective of the fore-know- 
ledge, or of the moral condition of the subjects. 

In thus distinguishing between the decrees and 

* His words are: “ But many persons involve this doctrine in 
difficulties, and especially those who pi’etend to found it upon the 
Pivine Prescience. Both of these things we establish, that God 
foresees ail, and that he disposes of all; hut we maintain that it 
confounds every thing, to subject the Predestination of God to 

his PRESCIENCE.” * 

Mackenzie’s Life of Galvin, p. 242. 

\Ve cannot suppose Him to have fore-known any thing,which 
He had not previously decreed, without setting up a series of 
causes, extra deum, and making the Deity dependent for a great 
part of the knowledge he has, upon the will and works of his 
creatures, and upon a combination of circumstances exterior to 
himself. Therefore, his determinate plan, counsel, and purpose, 
(i. e. his own predestination of causes and effects,) is the only basis 
of his fore-knowledge, which fore-knowledge could neither be 
certain, nor independent, but as founded on his own antecedent 
decree.” Topladv, p. 100, 


TI1E UNIVERSALITY OF GRACE. 85 

the foreknowledge of God, and asserting that such 
decrees are not dependent on this fore-knowledge, 
he entirely destroys the force of the argument which 
has been drawn from that source. For if the exist¬ 
ence of such decrees be denied, those who confess 
that they are not dependent on fore-knowledge, 
cannot refer to that fore-knowledge as an evidence 
of their existence. 

Some of the disciples of Calvin, explain his 
opinions by saying, that, 44 Intelligent beings first 
determine on a purpose, and then know that it will 
be accomplished.” 

If we apply this proposition to the Deity, and it 
certainly can apply to no other being—it will 
follow, that his Prescience did not exist from all 
eternity. For that could not have been of eternal 
duration, which was preceded by any event what¬ 
ever. Thus we are led back to a period, in which, 
according to this view, one of the attributes of the 
Deity did not exist. 

In tracing these various arguments to their 
natural consequences, my mind revolts at the ideas 
which are necessarily excited. It is painful too, 
to my feelings, to canvass the principles of any 
society, with freedom. I feel no sectarian ani¬ 
mosity. I know and esteem many individuals who 
hold this very doctrine. But while I acknowledge 
the obligations of charity, I hope it will not be a 
cause of offence, if I am found also in the exercise 
of Christian solicitude, for their eternal happiness* 
This solicitude prompts me to the investigation pf 

i 


86 THE UNIVERSALITY OF GRACE. 

the subject before us, and freely to develope its 
character and consequences. 

And here, I would drop a caution, against a 
boldness which is sometimes discoverable, in at¬ 
tempting to bring down divine attributes, to the 
level of human comprehension. It is done in the 
doctrines of infidelity, as well as in those of predes¬ 
tination. In the former it has been levelled against 
revealed religion, and all the mysteries it embraces 
—in the latter, it offers an indignity to the Divine 
Character. Among the very objectionable conse¬ 
quences and imputations which necessarily follow 
from it, it represents the fore-knowledge very far 
below perfection, by confining it merely to what 
is decreed. Besides this, it denies the justice and 
mercy of the Almighty. It is true the professors 
of the doctrine do not acknowledge these conse¬ 
quences, but they follow from it as inevitably as 
mathematical demonstrations. 

And how dare we call these Divine Attributes in 
question ? Do not our very hopes of heaven and 
happiness depend on these ? Banish these from our 
minds and our prospects are wrapped in gloom. 
We no longer look up to a God, hearing prayer, 
but to an inexorable Being, whom neither prayers 
nor intercessions can move. The uncertainty of 
our being of the elect number, must still cross our 
minds with inexpressible horror. Notwithstanding 
the powerful invitations which we may feel, to 
become heirs of God and joint heirs with Christ, 
we still may suppose, he has bid us seek his face 


THE UNIVERSALITY OP GRACE. 87 

in vain; and only gives these invitations to increase 
*>ui condemnation, and aggravate our final misery. 

# The justice of his judgments, and the riches of 
his mercy, have been displayed through all genera¬ 
tions on earth, and they will be proclaimed in the 
anthems of the redeemed in heaven. 

I shall conclude by appealing to the universal 
experience of mankind; for I am persuaded that I 
may assert without fear of contradiction, that every 
man who has come to feel the powerful operation 
of Redeeming Love, rising into predominance in his 
own heart, feels therein, an extension of good will 
to the whole human family, and a desire for the 
salvation of all; in the language of Scripture, 
“ not wiping that any should perish, but that all 
should come to repentance and live.”* ** And in 
proportion as we come under the influence of the 

* But what shall we say of such sentiments as the following ? 
Do they not seem to represent the smallness of the number of 
those that are saved, as a source of gratification to the elect—and 
even as enhancing their happiness ? 

“ For h y not adopting indifferently the whole world to the 
hope of salvation; but by giving to some, what he refuses to 
others, he, by this comparison of his grace, renders it more 
estimable, and more illustrious.” 

Calvin, Inst. Lib. 3, ch. 21. 

** In other cases ’ the value of a privilege or possession, is 
enhanced by its scarceness. A virtuoso sets but little esteem on 
a medal, a statue, or a vase, so common, that every man who 
pleases, may have one of the same kind: he prizes that alone as a 
rarity, which really is such; and which is not only intrinsically 
valuable, but which lies in few hands. Were all men here on 
earth qualified and enabled to appear as kings, the crown, the 


8g the universality of grace. 

spirit of him who laid down his life for us, so this 
love and desire for the salvation of all men becomes 
powerful in us. And is it to be supposed that our 
love for mankind, our feelings of pity, commisera¬ 
tion, and desire for their salvation, should be thus 
enlarged, if the Love of God, and the means of 
salvation, were restricted to the narrow limits 
which have been supposed, on the predestinarian 
scheme ? It is impossible. Effects cannot exceed 
their cause: nor any feeling of love or good will, 
or desire for the salvation of souls, rise in us, 
superior to the inexhaustible source of the Love of 
God in Christ Jesus, from which alone it is 
derived in us. 

Nor is this the only evidence we find within out- 
selves. And here I can make a similar appeal: 
whether every man who is capable of rational 
reflection, does not feel himself in the full exercise 
of free agency ? Is he not conscious of a discrimi¬ 
nation between right and wrong ? Does he not 
feel the solemn obligations of duty ? Is there not 
a conviction on his mind, that a God, all goodness, 
does not require impossibilities of him; but in 
fatherly regal’d, invites him to love and gratitude, 
and finally to an inheritance eternal in the hea¬ 
vens ? And when, at any time, he has gone counter 

sceptre, the robe of state, and other ensigns of majesty, would 
presently sink into things hardly noticeable.” 

Toflady, preface, p. 8. 

And these comparisons he brings forward, to illustrate the 
“ reflections,” &c. “ of such persons as are favoured with a sense 
of their election in Christ to holiness and heaven. ib. 


THE UNIVERSALITY OP GRACE. 89 

to the convictions in his own bosom, does he not 
feel that he is left without excuse—that the grace 
afforded—the evidences of sin, and ability to resist 
temptation, were sufficient for him ? 

We acknowledge unhesitatingly that God is 
good, that he is not a hard master, or an austere 
man, taking up where he has not laid down, and 
gathering where he has not strewed. And when 
our minds are addressed with the language, “ As 
I live, saith the Lord God, I have no pleasure in 
the death of the wicked, but that the wicked turn 
from his way and live,” Ezek. xxxiii. 11, we may 
respond with the apostle, “ let God be true, but 
every man a liar.” Rom. iii. 4 


CHAP. IV. 


OF THE DIVINITY OF JESUS CHRIST. 

Although the preceding articles have all an 
allusion and direct reference to Jesus Christ, and 
salvation by Him, for He is the only jneans and 
way of salvation, and the foundation" of every 
Christian doctrine, yet it seems necessary to say 
something more distinct and particular, in relation 
to that divine character. 

The Society of Friends, from the beginning, 
have believed in the Divinity and humanity of 
Christ. The history of his miraculous conception, 
birth, life, sufferings, death, resurrection, and 
ascension, as recorded by the Evangelists, we 
fully believe. 

A few extracts from the writings of some of the 
most distinguished members of the society, may 
probably be the best introduction to this article. 

G. Fox, in his journal, vol. 1, p. 4, says: 
“ This priest Stevens, asked me, why Christ cried 
out upon the cross: 6 My God, my God, why hast 
thou forsaken me ?’ and why he said, c If it be 
possible, let this cup pass from me; yet not my 
will but thine be done/ I told him, at that time 
the sins of all mankind were upon him, and their 


OP THE DIVINITY OF CHRIST. 91 

iniquities and transgressions, with which he was 
wounded, which he was to bear, and to be an 
offering for, as he was man, but died not as he 
was God: so, in that he died for all men, tasting 
death for every man, he was an offering for the 
sins of the whole world. This I spoke, being at 
that time, in a measure, sensible of Christ’s 
sufferings.” 

In a publication about the year 1675, entitled, 
A Testimony of what we believe of Christ, he says, 
“ T,le apostle, speaking of the fathers, saith, ‘ Of 
whom, as concerning the flesh, Christ came, who 
is God over all, blessed for ever. Amen.’ This 
was the apostles’ doctrine to the church then, 
which we do witness, both as to his flesh, and as he 
was God.” 

G. Fox and others, in an address to the Gov¬ 
ernor of Barbadoes, ( Vide Journal, Vol . 2. p. 139. J 
says, “ We own and believe in Jesus Christ, his 
beloved and only begotten Son, in whom he is wel l 
pleased: who was conceived by the Holy Ghost, 
and born of the Virgin Mary, in whom we have 
redemption through his blood, even the forgiveness 
of sins: who is the express image of the invisible 
God, the first born of every creature, by whom 
were all things created, that are in heaven and in 
earth, visible or invisible, whether they be thrones, 
dominions, principalities, or powers, all things 
were created by Him. And we own and believe, 
that he was made a sacrifice for sin, who knew no 
sin, neither was guile found in his mouth : that he 
was crucified for us in the flesh, without the gates 


02 OF THE DIVINITY OF CHRIST. 

of Jerusalem, and that he was buried, and rose 
again the third day, by the power of the Father, 
for our justification, and that he ascended up into 
heaven, and now sitteth at the right hand of God. 
This Jesus, who was the foundation of the prophets 
and apostles, is our foundation, and we believe 
there is no other foundation to be laid, but that 
which is laid, even Christ Jesus: who tasted death 
for every man, shed his blood for all men, is the 
propitiation for our sins, and not for ours only, but 
also for the sins of the whole world.”—“ He is, (as 
the Scriptures of truth say of him,) our wisdom, 
righteousness, justification, and redemption, nei¬ 
ther is there salvation in any other, for there is no 
other name under heaven given amongst men, 
whereby we may be saved.”—“ He is now come in 
spirit, and hath given us an understanding, that we 
know him that is true. He rules in our hearts by 
his law of love and life, and makes us free from the 
law of sin and death.” 

I. Pennington, Vol. 1, p. 694, 4to ed. says, 66 It 
is objected against us, who are called Quakers, that 
we deny Christ, and look not to be saved by him, 
as he was manifested without us : but look only to 
be saved by Christ within us: to which it is in my 
heart to answer, to such as singly desire satisfac¬ 
tion therein.” 

“ We do indeed expect to be saved, by the revela¬ 
tion and operation of the life of Christ within 
us; yet not without relation to what he did without 
us, for all that he did in that body of flesh, was of 
the Father, and had its place and service in the 


OF THE DIVINITY OF CHklST. 93 

will, and according to the counsel of the Father.” 

In another treatise, entitled, “ Flesh and Blood 
of Christ,” Vol. 2, p. 256, he says, “Now as 
touching the outward, which ye say we deny, 
because of our testimony to the inward, I have 
frequently given a most solemn testimony thereto: 
and God knoweth it to he the truth of my heart, 
and that the testifying to the inward doth not 
make the outward void, hut rather establish it in 
its place and service. God himself, who knew 
what virtue was in the inward, yet hath pleased to 
make use of the outward; and who may contradict, 
and slight his wisdom and counsel therein? It 
was a spotless sacrifice of great value, and effectual 
for the remission of sins; and I do acknowledge 
unto the Lord, the remission of my sins thereby: 
and bless the Lord for it: even for giving up his 
Sou to die for us all.” 

William Penn, Vol. 5, p. 310, says, “ We cannot 
believe that Christ’s death and sufferings so satisfy 
God, or justify men, as that they are thereby 
accepted of God. They are indeed put into a state , 
capable of being accepted of God, and, through the 
obedience of faith and sanctification of the spirit, 
are in a state of acceptance.” “And though 
Christ did die for us, yet we must, through the aid 
of his grace, work out our salvation with fear and 
trembling. As he died for sin, so we must die to 
sin , or we cannot be said to be saved by the death 
and sufferings of Christ.” 

“We do believe that Jesus Christ was our holy 
sacrifice , atonement, and propitiation: that he bore 


94 OP THE JDIVINITY OP CHRIST. 

our iniquities, and by his stripes, \t r e were healed of 
the wounds Adam gave us in his fall: and that 
God is just in forgiving true penitents, upon the 
credit of that holy offering Christ made of himself 
to God, for us: and that what he did and suffered, 
satisfied and pleased God: and that through the 
offering up of himself once for all, through the 
eternal Spirit, he hath for ever perfected those, (in 
all times,) that Were sanctified; who walk not 
after the flesh, but after the Spirit.” Vide Rom. 
viii. 1. 

66 In short, justification consists in two parts, or 
hath a two-fold consideration: viz. justification 
from the guilt of sin, and justification from the 
power and pollutions of sin;”—The first part of 
justification, we do reverently and humbly acknow¬ 
ledge, is only for the sake of the death and suffer¬ 
ings of Christ. Nothing we can do, though by the 
operation of the Holy Spirit , being able to cancel 
old debts , or wipe out old scores: it is the power 
and efficacy of that propitiatory offering, upon 
faith and repentance , that justifies us from the sins 
of the past: and it is the power of Christ’s Spirit 
in our hearts, that purifies and makes us acceptable 
before God.” 

In a paper presented to parliament, in the year 
1693, signed by 31 of our primitive friends, 
among whom was G. Whitehead, it is declared: 

1. That Jesus of Nazareth, who was born of 
the Virgin Mary, is the true Messiah, the very 
Chiist, the Son of the living God, to whom all the 
prophets gave witness: and that we do highly 


OF THE DIVINITY OF CHRIST. 


95 


value his death, sufferings, works, offices, and 
merits, for the redemption of mankind, together 
with his laws, doctrines, and ministry.” 

“2. That this very Christ of God, who is the 
Lamb of God, that taketh away the sins of the 
world, was slain, was dead, and is alive, and lives 
for ever in his divine glory, dominion, and power, 
with the Father.” * * * 

“ And we know of no other doctrine or principle, 
preached, maintained, or ever received among or 
by us, since we were a people, contrary to these 
aforesaid.” (SeweVs His.foL ed. p. 626. J 

R. Barclay, in his Apology, page 141, expresses 
himself thus : “ We do not hereby intend any way 
to lessen or derogate from the atonement and sacri¬ 
fice of Jesus Christ, but, on the contrary, do mag¬ 
nify and exalt it. For, as we believe, all those 
things have been certainly transacted, which are 
recorded in the Holy Scriptures, concerning the 
birth, life, miracles, sufferings, resurrection, and 
ascension of Christ, so we do also believe, that it is 
the duty of every one to believe it, to whom it 
pleases God to reveal the same, and to bring them 
to the knowledge of it. As we firmly believe it 
was necessary, that Christ should come, that by 
his death and sufferings, he might offer himself up 
a sacrifice to God, for our sins, who his own self 
bare our sins, in his own body on the tree, so we 
believe the remission of sins, which any partake of, 
is only in, and by virtue of, that most satisfactory 
sacrifice, and no otherwise.” 

About the year 1699, G. Keith, having left the 


96 


OF THE DIVINITY OF CHRIST. 


Society of Friends, and become an inveterate 
opposer, wrote a book which he called, “ The Deism 
of William Penn and his brethren.” W. Penn 
being then in America, Thomas Ellwood com¬ 
menced a Teply to this book. But B. Coole pub¬ 
lishing an answer to Keith, Ell wood’s was never 
finished, and we have only some extracts from it 
in his journal; p. 405 to 414. In that reply he 
says, “The book of William Penn’s called, ‘A 
Discourse of the General Rule of Faith and Life 
to which G. Keith’s Deism is an answer, was first 
printed in the year 1673, as an Appendix to W. 
Penn’s part of the Christian Quaker, (a folio book 
in two parts, the former written by W. Penn, the 
latter by G. Whitehead.) In that former part of 
the Christian Quaker, written by W. Penn, though 
the tendency of it is to assert and defend the 
Divinity of Christ, and his spiritual appearance, by 
Ins divine light in the hearts of men, yet there is 
enough said concerning his manhood, his outward 
appearance, and sufferings in the flesh, to free 
W. Penn from the imputation or suspicion of deism. 
W. Penn, p. 102, says, ‘His righteous life, with 
respect to its appearance in that body, was 
grieved by sin; and the weight of the iniquity of 
the whole world, with the concernment of its 
eternal well-being, lay hard upon Him: nor was 
his manhood insensible of it: under the load of 
this did he travail: alone he trod the wine-press, 
&c. Not that we should irreverently rob the holy 
body, of whatsoever acknowledgment is justly due, 
nor yet separate what God hath joined,’ P. 104, 


OP THE DIVINITY OP CHRIST. 


97 


fcliap. 21, £ A confession in particular, to Chrises 
redemption, remission, justification, and salvation 
’ ' v hich was actually to the salvation of some, and 
intentionally of the whole world. As there was a 
necessity th&t one should die for the people, so 
whoever then or since believed in him, had, and 
have, a seal or confirmation, of the remission of 
their sins in his blood. This grand assurance of 
remission do all receive, in the ratifying blood of 
Christ, who, repenting of their sins, believe and 
obey the holy light, with which He hath illuminated 
them. P. 107, e But there is yet a further benefit 
that accrueth by the blood of Christ, viz. That 
Christ is a propitiation and redemption to such as 
have faith in him. For though I still place the 
stress of particular benefit upon the light, life, and 
Spirit, i evealed and witnessed in everv particular: 
yet in that general appearance there was a general 
benefit, justly to be attributed to the blood of that 
very body of Christ: to wit: that it did propitiate. 
For however it might draw stupendous judgments 
upon the heads of those who were authors of that 
dismal tragedy, and died impenitent, yet doubtless 
it thus far turned to very great account, in that it 
was a most precious offering in the sight of the 
Lord, and drew God’s love the more eminently to 
mankind: at least, such as should believe in his 
name. P. 108, 4 Doubtless it did greatly influence 
to some singular tenderness and peculiar regard, 
unto all such as should believe in his name, among 
other his weighty performances; for the sake of 
that last and greatest of all his external acts, the 
k 


98 OF TriE DIVINITY OF CHRIST. 

resisting unto blood , for the spiritual good of the 
world, thereby offering his life upon the cross, 
through the power of the eternal Spirit, that remis¬ 
sion of sin, God’s bounty to the world, might be 
preached in his name, and in his very blood too: 
as that which was most ratifying of all his bodily 
sufferings. And indeed therefore might it seem 
meet to the Holy Ghost, that redemption, propitia¬ 
tion, and remission, should he declared, and held 
forth in the blood of Christ, unto all that have a 
right faith therein, as saith the apostle to the Romans 
—because it implies a firm belief that Christ was 
come in the flesh, and that none could then have 
him as their propitiation and redemption, who 
withstood the acknowledgment of, and belief in his 
visible appearance.’ P. 110, ‘Faith in his blood 
was requisite, that they might confess him, whose 
body and blood it was to be Christ. To conclude, 
we confess; he who then appeared was, and is the 
propitiation, &c. And in him was redemption 
obtained, by all those who had such true faith in 
his blood.’” 

After T. E. had taken the above extracts, 
with considerably more to the same purpose, he 
says, £t Thus much, (and more which I have 
omitted,) against Deism, in that very treatise of 
W. Penn’s, to which the book, out of which G. 
Keith, by his art of counterfeit chemistry, would 
extract Deism, was an appendix: and yet this was 
not the direct subject of that treatise, but only 
touched on occasionally, or by the by. Should I 
gather up all quotations on this argument, out of 


OP THE plVlNITY OF CHRIST. 99 

our other books, such especially, as have more 
directly handled this subject, I might therewith 
oil a large volume.” 

And, after quoting a large number of texts, in 
support of this doctrine, he adds, “These things, 
G. Keith certainly knows, have been constantly 
held, believed, professed, and owned by W. Penn, 
and bis brethren, the Quakers, in general, both 
privately and publicly, in word and writing. 
These things are so often testified of in our meet¬ 
ings, and have been so fully and plainly asserted 
and held forth in our books, that we might call in 
almost as many witnesses thereof, as have fre¬ 
quented our meetings, or attentively read our 
books.” 

To these testimonies from the writings of our 
primitive friends, I will add a few from the society 
in its collective capacity. The Epistle from the 
Yearly Meeting in London, written in the year 
1723, to the Quarterly and Monthly Meetings of 
Friends, in Great Britain, Ireland, and elsewhere, 
contains the following advice: 

And, dear Friends, this Meeting, considering 
that some, in the present age, do endeavour, as 
well by certain books, as a licentious conversation, 
to lessen and decry the true faith in our Lord and 
Saviour Jesus Christ, even that precious faith once 
delivered to his saints—which, by the mercy of 
Ood, is also bestowed upon us, doth therefore 
earnestly advise and exhort all parents, masters, 
and mistresses of families, and guardians of minors, 
that they prevent, as much as in them lies, their 


100 of THE DIVINITY OE CHRlsf. 

children, servants, and youth, under their respec¬ 
tive care and tuition, from the having" Or reading" 
books or papers, that have any tendency to 
prejudice the profession of the Christian leligion, 
to create in them the least doubt concerning the 
truth of the Holy Scriptures, or those necessary 
and saving truths contained in them.” 

1728. “And, dear Friends, inasmuch as the 
Holy Scriptures are the external means of convey¬ 
ing, and preserving to us, an account of the things 
most surely to he believed, concerning the coming 
of our Lord Jesus Christ in the flesh, and the fulfil¬ 
ling the prophecies relating thereto; we therefore 
recommend to all Friends, especially elders in the 
church, and masters of families, that they would, 
both by example and advice, impress on the 
minds of the younger a reverend esteem of those 
sacred writings; and advise them to a frequent 
reading and meditating therein. And that 
ministers, as well as elders and others, in all their 
preaching, writing, and conversing about the 
things of God, do keep to the form of sound words, 
or Scripture terms; and that none pretend to be 
wise above what is there written, and, in such 
pretended wisdom, go about to explain the things 
of God, in the words which man’s wisdom 
teaches.” 

1732. “We tenderly and earnestly advise and 
exhort all parents and masters of families, that 
they exert themselves, in the wisdom of God, and 
in the strength of his love, to instruct their chil¬ 
dren and families, in the doctrines and precepts of 


OP THE DIVINITY OF CHRIST. 101 

the Christian religion, contained in the Holy- 
Scriptures; and, that they excite them to the 
diligent reading of those sacred writings, which 
plainly set forth the miraculous conception, birth, 
holy life, wonderful works, blessed example, 
meritorious death, and glorious resurrection, ascen¬ 
sion, and mediation of our Lord and Saviour Jesus 
Christ; and to educate their children in the belief 
of those important truths, as well as in the belief 
of the inward manifestation and operation of the 
Spirit of God on their own minds, that they may 
reap the benefit and advantage thereof, for their 
own peace and everlasting happiness, which is 
infinitely preferable to all other considerations. 
We therefore exhort, in the most earnest manner, 
that all be very careful in this respect; a neglect 
herein being, in our judgment, very blame-worthy : 
and further, where any deficiency of this sort 
appears, we recommend to Monthly and Quarterly 
Meetings, that they stir up those whom it may 
concern to their duty herein.” 

1736. “ We earnestly exhort, that ye hold fast 

the profession of the faith of our Lord Jesus Christ, 
without wavering; both in respect to his outward 
coming in the flesh, his sufferings, death, resur¬ 
rection, ascension, mediation, and intercession, at 
the right hand of the Father: and to the inward 
manifestations of his grace and Holy Spirit in our 
hearts, powerfully working in the soul of man, to 
the subduing every evil affection and lust, and to 
the purifying of our consciences from dead works, 
to serve the living God: and that, through the 
l 3 


102 OF THE DIVINITY OF CHRIST. 

virtue and efficacy of this most holy faith, ye may 
become strong in the Lord, and in the power of 
his might.” 

1800. “ There were of old, those who brought 

children to Christ, in the days of his flesh; and 
now the religious parent can breathe no warmer 
aspirations for his tender offspring, than when he 
spiritually commends them to the protection of his 
Lord. But see, friends, that you encourage no 
propensities in them, which prevent a union with 
him. Restrain them, we beseech you, from 
associating with those whose influence and example 
lead away from his law: and, be especially careful 
that you introduce not among them, publications, 
which are, either wholly or in part, repugnant to 
the faith as it is in Jesus.”—“And, finally, 
Friends, of every age, of every rank, we commend 
you to the protection of Him who died for us, and 
who ever livetli to make intercession for us, who 
is able to save them to the uttermost that come to 
God by him.” 

In the years 1730, 31, and 32, Alexander 
Arscott published, in three parts, a work which 
he called, “ Considerations relating to the present 
state of the Christian Religion,” in which he says, 
“ Christ, the author of the Christian religion, is to 
be considered under a two-fold character—as 
man, who was born of the Virgin Mary—suffered 
under Pontius Pilate, was crucified, dead, and 
buried; and as God, in which sense he was in the 
beginning, before all worlds, and is called, in 


OF TIIE DIVINITY OF CHRIST. 103 

Scripture, tlie Word, the Wisdom, and the power 
of God.” 

“ And, as what Christ did and suffered for man¬ 
kind was necessary, by the appointment of God 
the Father, for their reconciliation to him, not¬ 
withstanding” their sins and trespasses against him; 
so liis presence with them, and in them, is neces¬ 
sary for their overcoming sin, and bringing them 
into a state of holiness and acceptance with him; 
and this latter is as truly a part of the Christian 
religion as the first: and both, taken together, 
make up the whole, entire Christian religion.” 

Henry Tuke, (of England,) in his treatise of the 
Principles of Religion, (N. York ed. 1805,) p. 39, 
says, “The Christian religion teaches, that our 
first parents, having sinned and lost the divine 
image, the fallen nature became so predominant, 
that it was by them transferred to their offspring: 
but, in order that man might be restored to favour, 
and to a state of purity, it pleased the Almighty 
to promise and send a Redeemer, whose sacrifice 
of himself he saw meet to accept, as the means of 
reconciliation and forgiveness of sins: hereby 
putting an end to all those sacrifices, which, from 
the fall, or very soon after, to the time when 
Christ thus offered up himself, had been adopted 
as the means of obtaining acceptance with God. 
And, though we cannot trace this practice to a 
divine command, earlier than the time of Moses; 
yet the universal adoption of it by the religious, of 
all ages, is a strong implication that it was of divine 
origin, instituted in reference to that ‘one offering 


104 OF THE DIVINITY OF CHRIST. 

by which God hath perfected for ever them that 
are sanctified. , 

“ Thus the chief objects of the coming of Christ, 
evidently appear to have been, first, by the sacri¬ 
fice of himself, to make atonement to God for us 
and to become the Mediator between God and 
man. Secondly, by the sanctifying operation of 
the Holy Spirit, 4 to finish transgression, and to 
make an end of sins, and to bring in everlasting 
righteousnessand, thirdly, by putting an end to 
the legal dispensation, and, as the apostle expresses 
it, 4 Blotting out the hand-writing of ordinances, 
that was against us,’ to lead mankind to a more 
pure and spiritual worship of the divine Being.” 

The evangelist John introduces the history of 
the life of our Lord Jesus Christ, by a most strik¬ 
ing testimony to his Divinity. 44 In the beginning 
was the Word, and the Word was with God, and 
the Word was God. 

44 The same was in the beginning with God. 

44 All things were made by him: and without 
him was not any thing made that was made. 

44 In him was life, and the life was the light of 
men.” 

44 He was in the world, and the world was made 
by him, and the world knew him not. And the 
Word was made flesh and dwelt among us.” 

Christ said of himself, 44 Before Abraham was, 
I am,” John viii. 58. And again, 44 1 and my 
Father are one,” ib. x. 30. 

The apostle Paul says, 1 Tim. iii. 16, 44 God 
was manifest in the flesh: justified in the spirit. 


OP THE DIVINITY OP CHRIST. 105 

seen of angels, preached unto the Gentiles, believed 
on in the world, received up into glory.” And in 
another place he says, ££ Of whom, concerning the 
flesh, Christ came, who is over all, God blessed 
for ever,” Rom. ix. 5. In the 1st chapter of Heb. 
v. 8, he quotes a passage from Psalms, with 
application to Jesus Christ: “ But unto the Son 
he saith, thy throne, O God ! is for ever and ever.” 

The prophet, speaking of his advent, says, “ His 
name shall be called Wonderful, Counsellor, the 
Mighty God , the Everlasting Father, the Prince of 
Peace, of the increase of his government and peace 
there shall be no end,” Isa. ix. 6, 7. 

For the redemption of fallen man, he con¬ 
descended to be ££ made flesh,” or t£ take flesh and 
dwell among us,” as it is written, ££ A body hast 
thou prepared me.” ££ For verily he took not on 
him the nature of angels, but the seed of Abra¬ 
ham,” &c. In thus being ££ made flesh,” or 
££ taking flesh,” with its feelings and susceptibility 
of suffering and of death, and in submitting to be 
tempted as we are, he was said to be ££ made like 
unto his brethren,” Heb. ii. 17. And yet, we do 
not, from these expressions, call his divinity in 
question. 

££ Beware,” said the apostle, ££ lest any man spoil 
you through philosophy and vain deceit, after the 
traditions of men, after the rudiments of the 
world, and not after Christ; for in him dwelleth 
all the fulness of the Godhead bodily. And ye 
are complete in him, who is the head of all 
principality and power,” Col. ii. 8, 9, 10. 


106 


OF THE DIVINITY OP CHRIST. 


“ Wherefore God also hath highly exalted him, 
and given him a name which is above every name, 
that at the name of Jesus, every knee should bow, 
of things in heaven, and things in earth, and 
things under the earth, and that every tongue 
should confess, that Jesus Christ is Lord, to the 
glory of God the Father,” Phil. ii. 9, 10, 11. 

It is not necessary to enter into a statement of 
what constitutes the human character, to draw a 
contrast between this and the character of Jesus 
Christ; for, though he was man, yet he was more, 
than man: the divine nature essentially belonged 
to him. 

Thus it was said, 44 A body hast thou prepared 
me” Heb. x. 5. And again, 44 Before Abraham 
was, I am.” 44 J and my Father are one.” 44 He 
that hath seen me, hath seen the Father.” In all 
these passages, and many more which might be 
mentioned, in which there is an obvious and 
necessary reference to his outward appearance, 
there is, at the same time, a direct application of 
the personal pronouns to the Divinity. 

.Neither saints on earth, nor angels in heaven, 
have been proper objects of worship; but worship 
was paid to him, not only after his ascension, 
but while he walked among men. The apostle, 
in reference to this view of the subject, says, 
4t When he bringeth in the first begotten into the 
world, he saith, and let all the angels of God wor¬ 
ship him,” Heb. i. 6. 

When the wise men, led by a star, were come 
into the house where Christ was born, 44 they saw 


OP THE DIVINITY OF CHRIST. 107 

the young child, with Mary, his mother, and fell 
down and worshipped him,” Matt. ii. 11 . “The 
leper came and worshipped him,” ib. viii a 
“ They that were in the ship came and worshipped 
lum,” ib. xiv. 33. « The woman of Canaan came 

and worshipped him,” ib. xv. 25. “The man 
came out of the tombs, and worshipped him ” 
Mark v. 6 . The blind man believed and wor¬ 
shipped, John ix. 38. When he entered Jerusa¬ 
lem, the multitude that were with him worshipped 
him—spreading their garments in the way, and 
singing hosanna in the highest,” Matt. xxi. 9 , 15 . 
And, after his resurrection, but before his ascen¬ 
sion, “his disciples held him by the feet, and 
worshipped him,” Matt, xxviii. 9 . And again, in 
v. 17, it is said, “his disciples worshipped him.” 
When Stephen was suffering death, as a martyr, 
he worshipped, saying, “Lord Jesus, receive my 
spirit.” 

But Peter refused to be worshipped, saying, “ I 
am a man.” Paul and Barnabas, when the men 
of Lystra were about to offer divine honours to 
them, rent their clothes, and ran in among them * 
to prevent it, saying, they were men of like 
passions with others. And John, when some deep 
mysteries were revealed, was about to worship the 
angel, but he prevented him, saying, “ See thou 
do it not: I am thy fellow-servant, and of thy 

brethren that have the testimony of Jesus_ 

worship God,” Bev. xix. 10 , also xxii. 8 , 9 . 

Thus it is evident, that our Lord Jesus Christ 
did not stand simply in the character of man. 


108 OF THE DIVINITY OF CHRIST. 

But there is another important point, to which 
we must direct our attention. He was our 
Redeemer, Mediator, and propitiatory sacrifice. 
These offices belonged to him, and to no other. 

He tasted death for every man, Heb. ii. 9. i( In 
this was manifested the love of God towards us, 
because that God sent his only begotten Son into 
the world, that we might live through him.” 
“ Herein is love, not that we loved God, but that 
he loved us, and sent liis Son to be the propitiation 
for our sins,” 1 John iv. 9, 10. u And we have 
seen, and do testify that the Father sent the Son 
to be the Saviour of the world,” v, 14. And in 
the next verse he applies these texts to Jesus 
Christ, in such a manner, that they cannot be 
understood as relating exclusively to his spiritual 
appearance. In the 14tli verse, he testifies that 
the Son was sent to be the Saviour of the world— 
and in the 15th he bears testimony that Jesus was 
that Son. And he is spoken of, throughout the 
New Testament, as the only person who ever stood 
in the same relation. 

As the Society of Friends have always professed 
and believed in the Divinity of Jesus Christ, it 
may possibly, by some of these, be considered 
unnecessary for me, on the present occasion, to 
dwell on this subject. But, as this treatise will 
probably fall into the hands of others for perusal, 
and as there are various ideas in the world 
respecting the character of Jesus Christ, the 
objects of his coming, and the benefits derived 
from his advent—his sufferings and death, I hope 


OP THE DIVINITY OF CHRIST. ]09 

I shall be permitted to add some additional 
observations and evidences, on these important 
points. 

We have seen already, from the most indubita¬ 
ble testimony of Scripture, that attributes were 
ascribed, epithets were given, and worship paid to 
Him, which neither men nor angels can receive; 
and therefore we do not place his character on a 
level with created beings. 

And, on entering into a consideration of the 
momentous objects of his coming, and the benefits 
he has conferred upon man, it seems necessary to 
take a slight view of the dispensations which 
preceded his advent. 

The apostle, in his Epistle to the Hebrews, ix. 
25, 26, says, “ Nor yet that he should offer himself 
often, as the high priest entereth into the holy 
place every year with blood of others; for then 
must he often have suffered since the foundation 
of the world: but now once, in the end of the 
world, hath he appeared, to put away sin by the 
sacrifice of himself. 

“ But Christ being come an high priest of good 
things to come, by a greater and more perfect 
tabernacle, not made with hands, that is to say, 
not of this building: neither by the blood of goats 
and calves, but by his own blood, he entered in 
once into the holy place, having obtained eternal 
redemption for us,” ib. xi. 12. 

In these passages there is an allusion to the 
dispensation of the law. 

For, in the early ages of the world, after man 


110 OF THE DIVINITY OF CHRIST. 

bad fallen from his original purity, it pleased 
Almighty God, in condescension to the low and 
carnal state of the human family, by different 
dispensations, gradually to lead them to Christ. 
They were not prepared, in early ages, for a dis¬ 
pensation purely spiritual: nor for that display of 
light which Jesus Christ would introduce at his 
coming. 

In the beginning of these dispensations, an inti¬ 
mation was given of a Saviour. He is promised in 
the very sentence pronounced on our prime 
ancestors. The promise was renewed in a remark¬ 
able manner to Abraham: u In thy seed shall all 
the nations of the earth be blessed.” This seed , 
the apostle says, was Christ, Gal. iii. 16. Jacob 
also, in the visions of light, saw the coming of the 
Messiah. “The sceptre shall not depart from 
Judah, nor a lawgiver from between his feet, 
till Shiloh come, and to him shall t)ie gathering of 
the people be,” Gen. xlix. 10. 

Moses tpo bore testimony to the children of 
Israel, that the Lord their God would raise up a 
Prophet, whom they were to hear in all things, 
under the penalty of being cut off, Deut. xviii. 
15, 18. 

The law, which was given by Moses, abounds 
with types and shadows, pointing to the coming of 
Christ, in relation both to his outward and 
inward appearance. 

The apostle, in his Epistle to the Hebrews, as 
well as in many other places, dwells largely on 
the relation which the types and shadows of the 
Jaw had to Christ. 


OP THE mviNlTY OF CHRIST. Ill 

In the 9th chapter of that Epistle, he expresses 
himself thus: Then verily the first covenant 

had also ordinances of divine service, and h 
worldly sanctuary. For there was a tabernacle; 
made, the first wherein was the candlestick, and 
the table, and the shew bread, which is called the 
sanctuary: and after the second veil, the taber¬ 
nacle which is called the holiest of all; which 
had the golden censer, and the ark of the covenant 
overlaid round about with gold, wherein was the 
golden pot that had manna, and Aaron's rod that 
budded, and the tables of the covenant; and over 
it the cherubims of glory, shadowing the mercy- 
seat : of which we cannot now speak particularly. 
Now when these things were thus ordained, the 
priests went always into the first tabernacle, 
accomplishing the service of God: but into the 
second went the high priest alone, once every year* 
not without blood, which he offered for himself, 
and for the errors of the people: the Holy Ghost 
thus signifying, that the way into the holiest of all 
was not yet made manifest, while as the first 
tabernacle was yet standing: which was a figure 
for the time then present, in which were offered 
both gifts and sacrifices, that could not make him 
that did the service perfect, as pertained to the 
conscience; which stood only in meats and drinks, 
and divers washings and carnal ordinances, 
imposed on them until the time of reformation. 
But Christ being come an high priest of good 
things to come, by a greater and more perfect 
tabernacle, not made with hands, that is to say, 


112 OF THE DIVINITY OF CHRIST* 

not of this Building; neither by the blood of goats 
and calves, but by his own blood; he entered in 
once into the holy place, having obtained eternal 
redemption for ns.” “ For Christ is not entered 
into the holy places made with hands, which are 
the figures of the true; but into heaven itself, 
now to appear in the presence of God for us: 
nor yet that he should offer himself often, as the 
high priest entereth into the holy place every year 
with blood of others, for then must he often have 
suffered since the foundation of the world: but 
now once, in the end of the world, hath he appeared, 
to put away sin by the sacrifice of himself. And, 
as it is appointed unto men once to die, but after 
this the judgment; so Christ was once offered to 
bear the sins of many; and unto them that look 
for him shall he appear the second time, without 
sin, unto salvation.” 

And in the 10th chapter of the same Epistle, 
after showing the insufficiency of the sacrifices of 
the law, and the impossibility of their taking away 
sin; and adverting to the coming of Christ, he 
says, 4 4 Then said he, lo, I come, to do thy will, O 
God. He taketh away the first that he may estab¬ 
lish the second. By the which will we are sanc¬ 
tified through the offering of the body of Jesus 
Christ once for all.” 

Having shown that many of the institutions 
of the law had reference to the outward , as well as 
to the inward appearance of Christ, and to what 
he did and suffered, as well as to what he still does 
by his Spirit and power in our hearts: it may not 


OF THE DIVINITY OF CHRIST. 113 

be improper to adduce some texts, to show that the 
striking events of his life and death were necessary, 
and in the counsels of infinite wisdom. 

The prophets spoke of his humiliation and death, 
not only as events to come, hut as those in which 
we have a deep interest. 

Isa. liii. 1, “ Who hath believed our report? and 
to whom is the arm of the Lord revealed ? 

3. He is despised and rejected of men; a man of 
sorrows, and acquainted with grief: and we hid as 
it were our faces from him; he was despised, and 
we esteemed him not. 

4. Surely he hath borne our griefs, and carried 
our sorrows: yet we did esteem him stricken, smit¬ 
ten of God, and afflicted. 

5. But he was wounded for our transgressions, 
he was bruised for our iniquities: the chastisement 
of our peace was upon him; and with his stripes 
we are healed. 

6. All we, like sheep, have gone astray; we 
have turned every one to his own way; and the 
Lord hath laid on him the iniquity of us all. 

7. He was oppressed, vj }d he was afflicted; yet 
he opened not his mouth: he is brought as a lamb 
to the slaughter, and as a sheep before her shearers 
is dumb, so he openeth not his mouth. 

8. He was taken from prison and from judgment: 
and who shall declare his generation ? for he was 
cut off out of the land of the living: for the trans¬ 
gression of my people was he stricken. 

10. Yet it pleased the Lord to bruise him; he 
hath put him to grief: when thou shalt make his 


114 OF THE DIVINITY OF CHRIST. 

soul an offering for sin, he shall see his seed, he 
shall prolong his days, and the pleasure of the 
Lord shall prosper in his hand. 

11. He shall see of the travail of his soul, and 
shall he satisfied: by his knowledge shall my 
righteous servant justify many; for he shall hear 
their iniquities. 

12. Therefore will I divide him a portion with 
the great, and he shall divide the spoil with the 
strong; because he hath poured out his soul unto 
death; and he was numbered with the transgres¬ 
sors: and he hare the sin of many, and made 
intercession for the transgressors.” 

Thus the evangelical prophet not only foretold 
the sufferings of Christ, as it was afterwards 
literally fulfilled, by the unbelieving Jews, but he 
clearly declares these events, so far as related to our 
Saviour himself, to be of divine appointment. It 
is proper here to observe, that a distinction may be 
drawn between the event , and the agents by which 
that event was effected. But to this part of the 
subject, I shall speak more particularly in another 
place. 

The apostles and primitive believers considered 
the subject in the same point of view that is here 
intended. 

Peter, on the day of Pentecost, in hearing his 
testimony to Jesus of Nazareth, said: “ Him being 
delivered by the determinate counsel and fore¬ 
knowledge of God, ye have taken, and by wicked 
hands have crucified and slain; whom God hath 
raised up, having loosed the pains of death, because 


OF THE DIVINITY OF CHRIST. 115 

it was not possible that lie should he holden of it.” 
Acts ii. 23, 24. The same eminent apostle bore a 
similar testimony to the people, who came toge¬ 
ther, in consequence of the miracle performed in 
the restoration of the lame man : “ And now, bre¬ 
thren, I wot that through ignorance ye did it, as 
did also your rulers. But those things, which God 
before had showed by the mouth of all his prophets, 
that Christ should suffer, he hath so fulfilled.” ib. 
iii. 18. And in the fourth chapter, it is recorded, 
that when they had been examined before the Jew¬ 
ish authorities in relation to this miracle, and were 
borne up by divine power on that occasion, and 
finally returned to their own company, and reported 
what had taken place—“ They lift up their voice 
to God with one accord,” in adoration and praise. 
And in that united address to the throne of Grace, 
they say, 66 Why did the heathen rage, and the 
people imagine vain things? The kings of the 
earth stood up, and the rulers were gathered toge¬ 
ther, against the Lord and against his Christ. For 
of a truth against thy holy child Jesus, whom thou 
hast anointed, both Herod and Pontius Pilate, 
with the Gentiles and the people of Israel, were 
gathered together, for to do, whatsoever thy hand 
and thy counsel determined before to be done.” 

The coming of our Lord Jesus Christ, with all 
that he did and suffered, is ascribed to infinite 
Love. “ God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in 
him should not perish, but have everlasting life.” 
John iii. 16. 


116 


OF THE DIVINITY OF CHRIST* 

« Hereby perceive we the love of God, because 
he laid down his life for us.” 1 John iii. 16. “ Herein 
is love, not that we loved God, but that he loved 
us, and sent his Son to be a propitiation for our 
sins. ,, 1 John iv. 10. 44 Christ also hath loved us, 

and hath given himself for us, an offering, and a 
sacrifice to God, for a sweet smelling savour.” 
Eph. v. 2. 

He also testified: 44 Greater love hath no man 
than this, that a man lay down his life for his 
friends.” John xv. 13. 44 I lay down my life for 

the sheep”— 44 therefore doth my Father love me, 
because I lay down my life, that I might take it 
again. No pian taketh it from me, but I lay it 
down of myself, I have power to lay it down, and 
I have power to take it again.” John x. 15, 17, 18. 

Thus the death of our Lord, was one of the 
greatest evidences of his Redeeming Love; it was 
an act, which we should remember with the deep¬ 
est reverence and gratitude. 

But there is still further evidence, that it was 
both designed, and necessary. When 44 Jesus be¬ 
gan to show unto his disciples, how that he must 
go unto Jerusalem, and suffer many things of the 
elders, and chief priests, and scribes, and be killed, 
and be raised again the third day,” that zealous 
disciple Peter, who could not see the necessity for 
these things, and whose feelings revolted at the 
idea of his sufferings and death, exclaimed: 44 Be 
it far from thee Lord, this shall not be unto thee!” 
44 But he turned and said unto Peter, Get thee 
behind me satan : thou art an offence unto me, for 


OP THE DIVINITY OF CHRIST. 117 

thou savourest not the things that he of God, but 
those that he of men.” Matt. xvi. 21, &c. Gn ano¬ 
ther occasion he said: “ Nevertheless 1 tell you 
the truth; it is expedient for you that I go away: 
for if I go not away, the Comforter will not come.” 
John xvi. 7. This saying was incomprehensible to 
his disciples. For how could they suppose it was 
expedient for them that he should go away ? And 
especially if they connected this information with 
that which had been given of the manner in which 
he should go, that he must suffer many things, and 
be killed—How could they feel an interest in his 
death, or even in his separation from them ? He 
had power to control the elements—to heal dis¬ 
eases—raise the dead, cast out devils, and power¬ 
fully administer comfort and consolation. They 
had felt the sweet influences of his presence, seen 
his miracles, tasted of his love, and all their hopes 
were centred in him. Nor could a case occur to 
their minds, in which benefits had been ascribed to 
the death of any of the prophets. But notwith¬ 
standing all this, the language of the Divine Master 
was, 6i nevertheless I tell you the truth, it is expe¬ 
dient for you that I go away.” Here then was 
occasion for the exercise of faith , rather than of 
reason . And again he said: “ And I, if I be lifted 
up from the earth, will draw all men unto me.” 
This it appears he said, signifying what death he 
should die, and that through his death, the grace 
which brings salvation, and draws the soul to God, 
should be dispensed unto all men. 

As the hour of his trial drew near, and while 


1 IS 


OP tflE DIVINITY OP CHRIST. 


suffering the agonies of it, he said : 44 For this cause 
came I unto this hour.” John xii. 27. When the 
Jews were about to apprehend him, Peter attempted 
to prevent the accomplishment of those events 
which the prophets and the Divine Master had 
foretold, hut he was commanded to desist, with 
this further evidence of the Divine will: 44 Think- 
est thou that I cannot pray to my Father, and he 
shall presently give me more than twelve legions 
of angels ? But how then shall the Scriptures be 
fulfilled, that thus it must be ?” Matt. xxvi. 53, 54. 
“ The cup which my Father hath given me, shall I 
not drink it ?” John xviii. 11. 

It was not possible for the Jews to defeat the 
purposes of his coming, by putting him to death, 
before his ministry was accomplished. The evan¬ 
gelist bears a testimony to this effect, when he 
says: 44 No man laid hands on him, because his hour 
was not yet come” John vii. 30. also viii. 20. But 
when he was about to expire on the cross, he said: 
u It is finished 

And when he had risen from the dead, and ap¬ 
peared to two of his disciples, 44 He said unto them, 
O fools, and slow of heart, to believe all that the 
prophets have spoken ! Ought not Christ to have 
suffered these things, and to enter into his glory ? 
Arid beginning at Moses and all the prophets, he 
expounded unto them, in all the Scriptures, the 
things concerning himself.” Luke xxiv. 25—27. 

Again, when he afterwards showed himself to 
the eleven, 44 He said unto them, these are the 
words which I spake unto you, while I was yet 


OF THE DIVINITY OF CHRIST. U9 

with you, that .all things must be fulfilled which 
were written in the law of Moses, arid in the 
prophets, and in the Psalms concerning me. Then 
opened he their understanding, that they might 
understand the Scriptures, and said unto them: 
Thus it is written, and thus it behoved Christ to 
suffer, and to rise from the dead the third day: 
and that repentance and remission of sins, should 
be preached in his name among all nations, 
beginning at Jerusalem. And ye are witnesses of 
these things.” Luke xxiv. 44—48. 

The apostle Paul uses the following language: 
“ Having therefore obtained help of God, I con¬ 
tinue unto this day, witnessing both to small and 
great, saying, none other things than those which 
the prophets and Moses did say should come ; that 
Christ should suffer, and that he should be the 
first that should rise from the dead, and should 
show light unto the people, and to the Gentiles.” 
Acts xxvi. 22, 23. And when he reached Thessa- 
lonica, “ where was a synagogue of the Jews, as 
his manner was, he went in, unto them, and 
three Sabbath days reasoned with them out of the 
Scriptures, opening and alleging, that Christ must 
needs have suffered, and risen from the dead: and 
that this Jesus, whom I preach unto you, is Christ.” 
Acts xvii. 2, 3. 

It was very probably an argument with the Jews 
against the Christians—that Jesus had suffered— 
because the idea which had generally prevailed 
among them was—that Christ should possess 
extraordinary outward power and glory, and should 


120 


OF THE DIVINITY OF CHRIST. 

abide for ever—And therefore to preach Christ 
crucified, was to the Jews a stumbling block, and 
to the Greeks foolishness. Hence the apostle thus 
reasoned with them—thus witnessed to small and 
g rea t_that Christ must needs have suffered, that 
it behoved him to suffer—and that this Jesus whom 
he preached, was Christ. 

The Epistles abound with testimonies of the 
same kind: a few of these will be sufficient for the 
present. The apostle, in speaking of the objects 
of his coming, says: “ That he, by the grace of 
God, should taste death for every man” Heb. ii. 9. 

« F or when we were yet without strength, in 
due time Christ died for the ungodly.” “ But 
God commendeth his love towards us, in that 
while we were yet sinners, Christ died for us. 
For if, when we were enemies, we were reconciled 
to God by the death of his Son, much more, being 
reconciled, we should he saved by his life. Rom. 
v. 6, 8, 10. 

Here the apostle ascribes salvation to the life of 
Christ, hut he represents our being placed in a 
capacity to receive salvation, as the effect of his 
death. In the last passage it is expressed in very 
clear terms. We cannot construe what is there 
said of his death , so as to he understood of his 
Spirit. He is not reconciled to us by doing 
violence to this Spirit. To crucify afresh the Son 
of God, and put him to open shame, must, and 
for ever will, separate between God and the soul. 
We therefore believe, as R. Barclay expresses 
himself, that the grace which brings salvation is 


121 


GT' THE DIVINITY OP CHRIST. 

the purchase of him who tasted death for every 
man. 

Our Lbrd himself conveys the same idea in that 
memorable discourse to his disciples before he 
suffered, in which he told them it was « expedient 
for them that he should go away, for if he went 
not away, the Comforter would not come.” John 
xvi. 7. 

The apostle Paul, in his Epistle to the Romans, 

xiv. 9, says: “For to this end Christ both died 
and rose, and revived, that he might be the Lord 
both of the dead and the living.” And in 1 Cor. 

xv. 3: “ For I delivered unto you first of all, that 
which 1 also received, how that Christ died for 
our sins, according to the Scriptures: and that he 
was buried, and that he arose again the third day, 
according to the Scriptures.” 

In the above passage from the Romans, he places 
died, rose , and revived , in the same construction, 
and by applying the words, to this end , which 
indicate motive, he shows that all these were in 
the divine purposes. 

If it should be supposed that Jesus Christ could 
not be a proper example to us, without being placed 
exactly in our situation: 

I would remark, that this hypothesis will go 
further than its advocates would probably confess 
they intend. It would not only deny his divinity, 
in the proper sense of that word, but it would 
ascribe to him no more strength, knowledge, or 
grace, than we possess. It would suppose that he 
might have sinned, and become <c a cast-away.’> 

M 


122 OF THE DIVINITY OF CHRIST. 

But this is not alh It would lead to the position 
that he actually did sin— fit for we have all sinned. ,, 
And not only so, but that he must have realized, 
in his own person or experience, all the difficulties 
and trials that any human being has ever endured: 
in order to be an example to such. This too would 
carry him through all conditions in human life, 
and all practices which have prevailed amongst 
men!! 

There is no man possessing any religious feeling 
or even the common exercise of reason, who would 
not revolt from such a train of conclusions. And 
yet they all inevitably follow from the admission 
of the first proposition. There is a sophism in the 
beginning: and the most enormous errors follow, 
as the natural, and unavoidable deductions from it. 

He was completely our holy example, in per¬ 
forming the various duties required of man. He 
not only delivered the purest precepts, that were 
ever delivered to man, but he also exemplified them 
in his own conduct: and thus not only displayed 
their excellence, but proved their practicability. 
Never could be a pattern more perfect than he 
W as—never an example more interesting and 
animating, than that which he set before us. The 
most eminent patriarchs and prophets, through 
human weakness, or by the power of temptation, 
at some period of their lives, had deviated from a 
proper line of conduct, or fallen into sin. And 
thus none had yielded a perfect obedience to that 
manifestation of the divine will, which had been 
given, even under the former dispensation. In 


OF THE DIVINtTV OP CHRIST. 123 

the language of the Apostle, all had sinned and 
come short of the glory of God. How important 
then, was his example , at the very time when, 
by his divine precepts, he revealed those high 
obligations, and that perfect morality which 
consist with true holiness! That perfect accordance 
between the divine will, and all that he did, was 
of great importance and encouragement to us. We 
see that such a conformity to the divine will, which 
in us, and as an example to us, is properly called 
obedience, is possible, through the aid of that 
Spirit which, in its fulness, he possessed. He 
taught us, not by precept alone, but by example, 
both to walk before men, and to approach the 
throne of grace. It was he that taught us to use 
that endearing language of filial love and obedience, 
Our Father who is in heaven. It was he who 
taught that perfect resignation, which breathes 
the simple, comprehensive language: <e Not my 
will, but thine be done.” 

But in contemplating the example of our blessed 
Lord, and his condescension, in stooping to be found 
in the form of a servant, we ought not to forget the 
important truth, that in Him dwelt the fulness of 
the Godhead bodily—and that it is only of that 
fulness (( have all we received.” We, as creatures, 
or vessels of limited capacities, can receive only a 
measure, of that Spirit, which, in its fulness, was 
in him. That measure we may have in its purity, 
and according to our capacities, as rational beings 
and moral agents, it may be in dominion over all 
in us, and completely guide and govern us, in all 


124 OF THE DIVINITY OF CHRIST. 

the little which we have to do—and in this sense 
we are to understand that admonition, 44 Be ye 
therefore perfect, even as your Father which is in 
heaven is perfect.” Matt. v. 48. And yet we are 
not to suppose that we are to rise to an equality 
with the Deity himself; and of consequence, that 
no human being, can ever be considered as capable 
of attaining an equality with the Lord Jesus Christ, 

44 in whom dwelt the fulness of the Godhead 
bodily.” 

But lest it might be supposed that some of the 
preceding arguments favor the doctrine of uncon¬ 
ditional election and reprobation, I will make a 
few remarks to obviate such an objection. 

I do not deny that the Almighty has fixed and 
determinate purposes. How else can we have any 
ideas of covenants and promises ? It was such a 
purpose to provide the means of salvation for fallen 
mail. Such a purpose is expressed in the 2d chapter 
of Romans. 44 Who will render to every man 
according to his deeds: To them, who, by patient 
continuance in well doing, seek for glory and 
honour and immortality, eternal life. But unto 
them that are contentious, and do not obey the 
truth, but obey iinrighteousness, indignation and 
wrath, tribulation and anguish upon every soul of 
man that doeth evil, of the Jew first, and also of 
the Gentile. But glory, honour, and peace to 
every man that worketh good, to the Jew first, and 
also to the Gentile: for there is no respect of 
persons with God.” Rom. ii. 6—11. Me must 
conclude that it was the divine purpose, that 


OP THE DIVINITY OF CHRIST. 


125 


'Christ should come into the world, and become 
the author of eternal salvation to them that believe. 
And seeing that he was to come into the world, 
that lay in wickedness, that he was to become the 
captain of our salvation, and lead us to victory over 
the world, the flesh, and the devil, it was seen 
meet, in infinite wisdom, that he should overcome 
all these. Accordingly we find he subdued the 
powers of darkness, operating both immediately 
and instrumentally. 

It was intended that he should be tempted—such 
was the testimony of the apostle Paul, Heb. ii. 18: 
and such was the evidence of the Evangelist, where 
he relates, that Jesus was led of the Spirit into the 
wilderness, to be tempted. But it could not be 
supposed that the devil performed an acceptable 
service, in presenting those temptations. He was 
in the full exercise of his demoniac character. Our 
Lord was pleased to meet that malignant spirit, 
which had produced the fall of man from his 
original purity—and to overcome it, in its full 
power and immediate operation. But this, though 
in itself complete, was a victory only in part. 
The malignant spirit had obtained admission into 
the world, even in the infancy of human society— 
man had been brought under its power, and become 
active in extending its influence. Our Lord was 
pleased to meet that same spirit, thus operating in 
its instruments, and permit them to exercise their 
power to its full extent—and rising above it all, to 
give demonstration of his Omnipotence, and his 
ability to save unto the uttermost, all those who 
m 3 


126 OF THE DIVINITY OF CHRIST. 

look to him for assistance. He did not make the 
devil what he was : as appear® by Jude the 6th: 

“ The angels which kept not their first estate, but 
left their own habitation, he hath reserved in 
everlasting chains, under darkness unto the judg¬ 
ment of the great day.” Neither did he make the 
Jews the devil's servants. They became such 
through temptation, and the apostle James, says 
i. 13. 44 Let no man say when he is tempted, 

I am tempted of God; for God cannot be tempted 
with evil, neither tempteth be any man.” Their 
enmity therefore against Jesus Christ, could be 
no mitigation of their character or condemnation. 

Moral evil not only existed in the world, but it 
had obtained dominion over man. This was the 
very cause why a Redeemer was necessary. Our 
Lord Jesus Christ, condescended to become that 
Redeemer—And in order to effect the necessary 
redemption, he came, and fully accomplished the 
divine will, producing no depravity, but obtaining 
a victory over it where it already existed. 

We do not suppose that any individual, either 
among the Jews or Gentiles, was ordained from all 
eternity, to become an active agent in producing 
his sufferings. It was in the exercise of their own 
choice, that they became subject to that principle 
and influence which made them the children of the 
devil, and when they became such, 44 his works 
they would do.” John viii. 41—44. 

It will not be contended that if all men had been 
under the divine influence—been governed by the 
Divine will, or in other words, bad been in the 


OF THE DIVINITY OF CHRIST. 127 

image of God, Jesus Christ would have been 
crucified outwardly, any more than he would have 
been crucified inwardly in their hearts. But it is 
equally reasonable to believe, that if the divine 
image had not been lost, man would have been in 
no need of a Redeemer—for the very term implies 
a state of subjection and bondage, from which he 
was to be redeemed. Neither would there have 
been occasion for the dispensation of the law, for 
the law was not made for the righteous but the 
transgressor—Nor would there have been occasion 
for the outward appearance of Jesus Christ, as 
already suggested. For man being already in the 
divine image, would have needed no propitiation— 
no mediation nor redemption. If sin had not 
obtained an entrance into the world, with all its 
consequences, there would have been no occasion 
for him to come, “ to put away sin, by the sacrifice 
of himself.” 

To those, therefore, who say, that had not dark¬ 
ness and depravity been in the world, our Lord 
would not have suffered: 

It may be replied, in the words of the apostle : 
64 For this purpose the Son of God was manifested, 
that he might destroy the works of the devil.” 
1 John iii. 8. 

We therefore maintain that there is no Calvin- 
istie principle involved in this doctrine. The 
declaration to the house of Israel still holds true: 
6i I call heaven and earth to record this day against 
you, that I have set before you life and death, 
blessing and cursing, therefore choose life, that 


OF THE DIVINITY OF CHRIST* 


128 

thou and thy seed may live.” Deut. xxx. 19. And 
in the exercise of that choice, we become ser\ants 
of him to whom we yield ourselves servants to obey 
—whether of sin unto death, or of righteousness 
unto eternal life. And as our Lord said to the 
Jews, “ Ye are of your father the devil, and the 
lusts of your father ye will do.” And as he met 
their father, permitted him to put forth his power 
in temptation, and then overcame him—so he 
condescended to fall into their hands—permitted 
them to exercise their powers to their full extent, 
and then rose triumphant over it all. And these 
divine purposes and operations, no more gave a 
sanction to the character and conduct of the Jews, 
than they did to that malignant spirit by which the 
Jews were actuated. 

For as this spirit was to be resisted by our Lord 
in its immediate operation; so he was also to 
overcome it, as it operated instrumentally in men, 
who had been brought completely under its gov¬ 
ernment and control. And as he was not the 
author or cause of that spirit, and its immediate 
operation against himself, so neither was he the 
cause of its dominion over the Jews, nor of any of 
its genuine effects in their conduct. 

It remains now to say something of the extent of 
the benefits of Christ’s coming. These benefits 
we do not confine to the nation of the Jews, nor 
yet, to those who have become acquainted with the 
history of his life. 

The promise made to Jacob at Bethel, is evidence 
to this point of doctrine: “ In thee, and in thy 


OF THE DIVINITY OF CHllIST. 


129 


$eed, shall all the families of the earth he blessed.” 
Gen. xxviii. 14. Here the blessing is evidently 
extended to all . And in considering Christ the 
seed of Abraham or Jacob, we must have some 
special reference to his outward appearance. The 
prophets spoke of him in this manner, Isa. xlii. 1, 
“ Behold my servant, whom I uphold, mine elect, 
in whom my soul delighteth; I have put my spirit 
upon him: he shall bring forth judgment to the 
Gentiles. 4. The isles shall wait for his law. 
5. Thus saith God, the Lord, he that created the 
heavens, and stretched them out; he that spread 
forth the earth, and that which cometh out of it; 
he that giveth breath unto the people upon it, and 
spirit to them that walk therein: 6. I the Lord 
have called thee in righteousness, and will hold 
thine hand, and will keep thee, and give thee for 
a covenant of the people, for a light of the 
Gentiles: 7. To open the blind eyes, to bring out 
the prisoners from the prison, and them that sit in 
darkness, out of the prison house.” 

It is no abatement of the force of the argument 
to say, that the Light of Christ is here spoken of. 
I agree that it is, but his outward appearance is 
clearly spoken of at the same time; and as they 
are joined in the text, we have no right to separate 
them. In the 54th chapter, immediately after that 
extraordinary prophecy respecting the coming and 
sufferings of Christ, which has already been quoted, 
the prophet thus speaks of the blessings which it 
would bring to the Gentiles: 66 More are the chil¬ 
dren of the desolate, than of the married wife, saith 


130 OF THE DIVINITY OF CHRIST. 

the Lordwhich was remarkably verified in the 
accession of the Gentiles to the true Church, 
beyond what took place among the Jews. The 
prophet proceeds: 66 Enlarge the place of thy tent, 
and let them stretch forth the curtains of thy 
habitations: spare not, lengthen thy cords, and 
strengthen thy stakes: For thou shalt break forth 
on the right hand and on the left; and thy seed 
shall inherit the Gentiles, and make the desolate 
cities to be inhabited.” These prophecies clearly 
relate to the advent of the Messiah, and the 
blessings connected with his coming. 

The angel, in announcing to the shepherds, the 
birth of Christ, “ said unto them, fear not: for, 
behold I bring you good tidings of great joy, which 
shall be to all people” Thus we see the birth of 
Christ, was good tidings of great joy; not confined 
to the Jews, but extended to all people. And the 
anthem of the heavenly host, was a clear indication 
of the effects to flow from this deeply interesting 
event-^-‘ £ Glory to God in the highest, and on earth 
peace, good will towards men” And as these 
effects are not confined to one small portion of the 
globe, so it follows that the benefits of his coming 
were commensurate with these* 

It is true, he came, in a particular manner, to 
the Jews. His miracles were wrought, and his 
living example was set among them. The law 
pointed to his personal appearance, and ended 
when he offered up his life on the cross. But still 
the Gentiles were not excluded from the benefits 
lie offered to the Jews. There was, in the legal 


OP THE DIVINITY OF CHRIST# 131 

dispensation, a strong partition wall of separation 
between Jews and Gentiles; but be broke down 
that middle wall of partition. And as tbe Jews 
were called out of typical rites and carnal ordin¬ 
ances—so the Gentiles were called out of pagan 
darkness—and both were to unite in the light, and 
the liberty of the Gospel. When our Lord had 
risen from the dead; he gave his Apostles a 
mission, embracing the Gentiles no less than the 
Jews. The fruits of that mission gave evidence 
that the immediate effects of the introduction of 
the new dispensation, were confined to no nation 
or description of the human race. 

Even the abrogation of the law itself had an 
effect on the Gentiles, because it removed a dis¬ 
tinction which had previously existed, and placed 
them on a footing with the Jews. 

Though Christ abrogated the law, we cannot 
suppose that this was the particular object of 
his coming. He was promised before the law was 
in existence, and the law was designed as a school - 
niaster, to lead to him. He did not come merely 
to remove the bondage of the law, but the bondage 
of corruption. It was not only to abolish the ser¬ 
vice of the temple, but to bring life and immortality 
to light, to be a light to the Gentiles, and bring 
out the prisoners from the prison, and them that 
sit in darkness, out of the prison house. 

The apostle, in his Epistle to the Romans, v. 
in speaking of the coming of Christ, takes the 
same enlarged views of the subject. “ And not 
only so, but we also joy in God, through our Lord 


132 OF THE DIVINITY OF CHRIST. 

Jesus Christ, by whom we have now received the 
atonement. Wherefore, as by one man, sin 
entered into the world, and death by sin: and so 
death passed upon all men, for that all have sinned 
—therefore, as by the offence of one, judgment 
came upon all men to condemnation, even so, by 
the righteousness of one, the free gift came upon 
all men to justification of life—that, as sin hath 
reigned unto death, even so might grace reign, 
through righteousness, unto eternal life, by Jesus 
Christ our Lord.” “For since by man came 
death, by man came also the resurrection of the 
dead—for as in Adam all die, even so in Christ 
shall all be made alive,” 1 Cor, xv. 21, 22. In 
this passage there is relation to the outward 
appearance of Christ, his death and resurrection; 
for he cannot be called man , except in relation to 
his coming in the flesh. So the objects of that 
coming extended as far as the effects of sin had 
extended. Thus, as by one man, sin entered into 
the world, and death by sin, and so death passed 
upon all men, so the benefits of Christ’s coming 
and what he did were to be as extensive: being 
the means of our restoration out of the fall, they 
reach wherever man needed a Saviour. 

And, as he came to save the world, John xii..47, 
he must be a Saviour to all nations, and in all ages. 
And he who takes in, at one view, the past, the 
present, and the future, could certainly make the 
remedy which he had provided for all , apply to all: 
to those who lived before , as well as to those who 
lived after its outward manifestation. 


OF THE DIVINITY OF CHBIST. 


133 


Sin was in the world before the outward coming 
of Christ, and, as he was the sacrifice for sin, it 
must have applied to all who needed it. Sin now 
operates where the means by which it was first 
introduced into the world were never heard of. 
And, by a parity of reasoning, the remedy must 
also be offered in such cases, though they never 
heard of the means by which that remedy was 
provided. 

Immediately after the fall, when judgment came 
upon our first parents, the promise of the seed was 
made—and this became an object of faith: even 
that faith, the power and efficacy of which the 
apostle so beautifully describes. Then, too, com¬ 
menced that dispensation of types and shadows 
which pointed to Christ, and continued to the time 
when he offered up his life on the cross. By this 
faith, it was that the elders obtained a good 
report. By this also Abel offered a more accepta¬ 
ble offering than Cain. The apostle proceeds to 
enumerate the patriarchs down to Abraham, Isaac, 
and Jacob, as examples of the efficacy of faith: 
and then says, “ These all died in faith; not having 
received the promises, but having seen them afar 
off, and were persuaded of them, and embraced 
them,” Heb. xi. 13. 

Our Lord also testified, “ Your father Abraham 
rejoiced to see my day, and he saw it, and was 
glad,” John viii. 56. Thus, while they had the 
promises of the Messiah to come—while they 
were exercised in types and shadows, pointing to 
those good things: though the things promised 

N 


f 


134 OF THE DIVINITY OF CHRIST. 

themselves were afar off—yet, through faith, they 
were enabled, not only to see them at a distance, 
•but to be persuaded of them, and to embrace them. 
Thus, in that living faith, they had 44 the substance 
of the things hoped for, and the evidence of things 
not seen,” or capable of being seen, but through 
the medium of this faith itself. 

It is not my intention to attempt, in any degree, 
to remove that vail with which Almighty God has 
covered those secret things which belong to himself. 
He has been pleased, in condescension, to reveal to 
us, that through our Lord Jesus Christ, the free gift 
came upon all men unto justification. And we 
have neither right nor occasion to inquire why or 
how it was done. But we are bound to believe 
that it was done; and that it came upon ALL; 
every age and part of the world participated in 
the benefits of that one offering, by which he hath 
for ever, and, as W. Penn observes, in all times , 
perfected those who are sanctified, who walk not 
after the flesh, but after the Spirit. 

And this is the testimony of our primitive 
Friends, and oirthe Society, down to the present 
day. R. Barclay, in the Thesis to the 5th and 6th 
propositions of his Apology, when speaking of the 
true light, which enlighteneth every man that 
cometh into the world, says, 44 Nor is it less 
universal than the seed of sin—being the purchase of 
his death , who tasted death for etery man: for as in 
Adam all die , even so in Christ shall all be made 
alive” 

The doctrine of that sanctification of the Spirit, 


135 


OF THE DIVINITY OF CHRIST. 

which we must experience in ourselves, in order to 
obtain salvation, has already been alluded to in the 
chapter on the Original and Present State of Man, 
and in that on the Universality of Grace; and will 
again be brought into view, in one relating to Sanc¬ 
tification and Justification. But, considering its 
importance, I am not willing to pass from the 
present subject, without repeating, that salvation, 
is an actual, and not an ideal work. We must 
experience it, if we attain to it. If we have not the 
Spirit of Christ, ruling and purifying our hearts, 
we are none of his. We are bound to commemorate 
his goodness—to remember, with humble gratitude, 
what he has done and suffered for us. But we 
should still bear in mind, that these benefits and 
intended blessings will avail us nothing, if we do 
not submit to the operation of his Spirit and 
power in our hearts. Where much is given, much 
will be required. And surely much has been done 
for us all. If the Lord Jesus Christ has offered up 
his life for us—if, in reviewing the agonizing 
sufferings and death of the immaculate Lamb, 
we are to consider them as theiBvidences of his 
redeeming love—and as designed to obtain eternal 
redemption for us—how humbling, how tendering 
must be the reflections ! How strong must be our 
obligations to love and obey him, who first loved 
us, and gave himself a ransom for us ! How great 
must be our condemnation, if we become insensible 
to these powerful motives to gratitude and love ! 

If a man love me,” said he, 6i he will keep my 
words, and my Father will love him, and we will 


136 OP THE DIVINITY OF CHRIST. 

come unto him, and make our abode with him/’ 
John xiv. 23. Here the first spring of action is 
the love of Christ, operating upon our hearts. 
Obedience flows from that love. This again draws 
more largely of the divine favour; and ends in an 
intimate union and communion with God—a 
sensible enjoyment of his divine presence* 

It never was intended by the death of Christ* 
to purchase for us the privilege, (if privilege it can 
be called,) of living without God in the world. He 
did not come to perpetuate sin, and establish the 
dominion of darkness; but to finish transgression, 
make an end of sin, and bring in everlasting righ¬ 
teousness—that sin might no more have dominion 
over us—and to bring into captivity every thought 
to the obedience of Christ. Though Christ has 
died for us—though he has given us a measure of 
his grace—though he visits and revisits us with 
the offers of his love, and of salvation, yet it is 
possible for all these favours to pass from us, so 
that we may never realize any advantages from 
them in the end. 

Let us therefore remember that we are bought 
with a price, and are not our own—that we may 
not henceforth live unto ourselves, but unto him 
who died for us, and rose again—that as he rose 
from the dead by the power of the Father, so we 
may walk in newness of life, by the aid and 
operation of his Spirit, revealed in our hearts. 

I do not consider it proper to enter upon an 
inquiry into the divine nature; or how it subsisted 
in its different manifestations; or how the Divinity 


OP THE DIVINITY OP CHRIST. 137 

was connected with human nature; or why this 
was necessary. The secrets of the divine counsels 
do not belong to us; and we have no occasion to 
enter into discussion respecting them. On the con¬ 
trary, wherever they have been made the subjects 
of curious and speculative inquiry, the mind has 
been in danger of being led, by specious reasonings, 
into views and sentiments incompatible with those 
which have been presented to us through the 
medium of divine revelation: and thus the whole 
ground of infidelity lies open before those who 
enter into such inquiries. 

On reviewing this portion of the doctrines of 
the gospel, we may remember, that no part of the 
Christian system has been so frequently assailed, 
or with such varied modes of attack, as this. 
Here it was that the Jews stumbled and fell. 
Here the wisdom of the world, from the Greeks 
down to the present day, has discovered (as it has 
supposed,) much foolishness. Here reason has 
exerted its powers, to penetrate into the secret 
counsels of the Almighty, and has boldly attempted 
to bring down, even the divine nature, to the 
measure of its own limited capacity. 

No wisdom but that wisdom which is from above 
can comprehend the mysteries of the kingdom of 
heaven. And as the Divine nature, and the Divine 
counsels are abundantly wrapped in deep mystery, 
the curious have been anxious to discover—the 
presumptuous have been hold to explain—and the 
sceptical have been ready to deny, those things 
which mere human faculties never could under* 
v 3 


338 OF THE DIVINITY OF CHRIST. 

stand. The means of redemption have opened a 
wide field of conjecture for speculative minds. But 
how inadequate must be the most exalted human 
powers, to comprehend the love of God, operating 
for the redemption of a fallen world ! How unable 
to devise the means! how incapable of tracing 
them to the accomplished end ! 

It still remains to be the s divine determination 
to “ confound the wisdom of the wise, and bring 
to nought, the understanding of the prudent . 57 
And yet he will, from time to time, reveal to the 
humble, attentive mind, however simple, all that 
is necessary for it to know. 

It is instructive to remember, that when John 
saw, in the hand of him that sat on the throne, a 
book, written within and on the back side, sealed 
with seven seals—“ there was no man found in 
heaven, nor on earth, worthy to loose the seals, 
or to look thereon . 55 Let us then be cautious, 
how we presume to look thereon, or make what 
lies beyond the seals, the subjects of speculative 
inquiry. It is the Lion of the tribe of Judah alone, 
that is worthy to open this Book, and reveal the 
deep mysteries it contains. And until he is pleased 
to do this, all human anxiety is unavailing. And 
when this great work is going on, it will be 
progressive , and in due order from the first to the 
seventh. And as it is carried on, how every thing 
is brought down, into greater and greater degrees 
of abasement, till nothing but God alone is exalted 
and there is silence in heaven. 

But before this state is experienced, there is 


OP THE DIVINITY OF CHRIST. 139 

another state or dispensation to be passed through 

a state represented by the most striking meta¬ 
phors—“ There was a great earthquake, and the 
sun became black as sackcloth of hair, and the 
moon became as blood, and the stars of heaven 
fell unto the earth, even as a fig tree casteth her 
untimely figs, when she is shaken by a mighty 
wind. And the heavens departed as a scroll, 
when it is rolled together; and every mountain 
and island were moved out of their places. And 
the kings of the earth, and the great men, and 
the rich men, and the chief captains, and the 
mighty men, and every bond man, and every free 
man, hid themselves in the dens, and in the rocks 
of the mountains; and said to the mountains and 
rocks, fall on us, and hide us from the face of him 
that sitteth on the throne, and from the wrath of 
the Lamb; for the great day of his wrath is come, 
and who shall be able to stand ?” Where then 
will be all the idle notions of speculative minds ? 
The very heavens—the imagined righteousness of 
these, must pass away as a scroll when it is rolled 
together. 

Let us then seek rather to have our minds en¬ 
larged in the love of God in Christ Jesus, that we 
may adopt the language of the apostle, “ we love 
him because he first loved us.” In the affusions 
of this love, which prompts the filial language of 
jFather, we shall be enabled c< to receive the king¬ 
dom of heaven as a little child.” How striking 
the comparison ! In the little child there are no 
bold flights of fancy—no philosophical reasoning. 


I4i0 OP THE DlVmiTY OP CHRIST. 

{falsely so called,) no feelings of its own indepen¬ 
dent capacities and powers—but all is dependence 
on the teaching of the parent—all is faith—unhes¬ 
itating confidence in the counsel and instruction 
received. In this humble, dependent, teachable 
state of mind, with love predominating over all, 
we shall he prepared for the opening of the seals; 
and view ivith increasing gratitude, at every stage 
of this progressive work, the wonders of Redeem¬ 
ing love—to sing the new song, saying, Thou art 
worthy to take the hook, and to open the seals 
thereof: for thou wast slain, and has redeemed us 
to God by thy blood,—and has made us unto God 
kings and priests:—and finally to participate in 
that heavenly silence, in which God is felt to 
reign over all, with that power and majesty, which 
the language of saints and angels cannot adequately 
convey. 


CHAP. y. 


OF SANCTIFICATION AND JUSTIFICATION. 

I have already shown, in preceding articles, 
that we believe Justification to consist of two parts, 
44 or to have a twofold consideration.” It has also 
been fully stated that we believe that the first part 
consists in what Jesus Christ did for man, in 
removing the incapacities of the fallen state, and 
placing, in eveiy human heart, that seed of grace, 
which is the first principle, and efficient cause of 
salvation. The second part consists in what He 
does for us, in us , and this forms the subject of 
the ensuing article. 

As the inward operations of the Spirit of Truth 
are submitted to in the convictions for sin, and 
desire after redemption, which it produces in the 
heart, the work of Sanctification and Justification 
advances—for they go on together. 

The apostle very clearly sets forth the successive 
advances of this great work. 44 But ye are washed, 
but ye are sanctified, but ye are justified in the 
name of the Lord Jesus, and by the Spirit of our 
God.” 1 Cor. vi. 11. 

The first operations of Divine Grace on the 


142 OF SANCTIFICATION AND JUSTIFICATION. 

heart, are generally of the tendering kind. It is 
true that the mind may be powerfully broken in 
upon, and the just judgments of God for sin, may 
be awfully revealed, but this does not take place, 
unless there has been a slighting of the day of 
merciful visitation, and the offers of Redeeming 
Love. But even when the rebellious and back¬ 
sliding, are thus met with in judgments mixed 
with mercy—as there is a willingness wrought to 
submit to the purifying dispensation, the heart is 
brought into a state of great tenderness. 

This state of Christian experience is beautifully 
illustrated by the baptism of water to repentance, 
and is the very thing typified by that baptism, 
as used by John, to whose ministration it peculiarly 
belonged. And this answers to the language of 
the apostle, who represents washing* as the first 
process in the great work of renovation. 

Under this dispensation, the subject not only 
becomes washed, and cleansed from the more 
obvious defilements, such as (figuratively speaking) 
water can reach,—but as repentance is experienced 
and in the melting, soothing affusions of Divine 
Love, the soul becomes powerfully attached to its 
Redeemer. And thus it becomes prepared to bear 
a more purifying dispensation, which answers to 
the baptism of fire: wherein all those deep defile¬ 
ments, that were not reached by the former 
cleansing are removed—the dross, the tin, and 
even the reprobate silver are consumed, and 
sanctification takes place. 

And not till we have passed through these 


OF SANCTIFICATION AND JUSTIFICATION. 143 

purifying dispensations, are we sanctified, and 
justified in the name of the Lord Jesus, and by 
the Spirit of our God. Then it is that old things 
are done away, and all things become new. In 
this state the soul is united to God, in a holy 
fellowship and communion, and stands as justified, 
or accounted just: its former transgresssions being 
forgiven, done away, and remembered no more. 

The judgments of God are not according to the 
decisions of men, who sometimes justify, or account 
men just, when there is no real change effected, 
but a mere exemption from the consequences of 
guilt. But as sin produces corruption and defile¬ 
ment, these must be cleansed and removed, before 
the subject can be accepted or accounted as justi¬ 
fied: and this cleansing from the defilements of 
sin is sanctification. 

Various opinions have existed among the differ¬ 
ent denominations of Christians on the subject of 
justification. While some have imagined it to 
depend on good works , others rejected works alto¬ 
gether , and supposed it to depend on. the merit and 
righteousness of Christ, imputed to us. And 
others again imagine our justification and accept¬ 
ance to depend on an irrevocable decree, existing 
from all eternity. 

The Society of Friends do not exactly coincide 
with any of these opinions. 

As we stand in the hill, or unregenerate state, we 
possess no merit, or power of ourselves, by which 
we can obtain acceptance, or make reconciliation 
with God. Much less can we have any thing to 


144 OF SANCTIFICATION AND JUSTIFICATION. 

make atonement for’sins committed. God requires 
nothing but our duty. Any thing more than duty 
could not be acceptable to him. This leaves 
nothing wherewith to balance the account, of 
duties omitted, or crimes committed. But, by the 
coming and offering of Christ, “ the free gift came 
upon all men unto justification of life.” Here it 
is shown that this natural incapacity is removed— 
that this free gift is extended to all men, and that, 
if not obstructed by disobedience, it ultimately leads 
44 to justification of life.” 

This grace and gift to us is the pure love of God, 
by which we are called and invited to come unto 
him, and by which we are drawn in love, and 
gratitude, and obedience to him. 

This love of God, through Jesus Christ, is the 
very spirit of reconciliation, and the only possible 
medium by which we can become united to him. 
But, in its first extension to us, we are no further 
justified than to receive the capacity to salvation, 
and the offers of forgiveness of sins that are past, 
and to stand acquitted from them by the atonement 
of Christ, supplying what was lacking on our part, 
on condition of our obedience to the manifestations 
of his Spirit. As these manifestations are obeyed, 
and repentance, and the laver of regeneration 
passed through—with the various baptisms and 
purifying operations of divine grace in us, the work 
of sanctification is effected. And as we are sanc¬ 
tified, so we are justified. Nor does complete 
justification take place, in moral agents, any other 
way. We may indeed be sanctified in part, and 


OF SANCTIFICATION AND JUSTIFICATION. 145 

justified in part: for as this is not (generally) an 
instantaneous work, so there are many intermediate 
stages between the beginning and completion of 
this important change. 

As we possess no power or capacity of our own, 
for any good thing, so we cannot pretend that our 
own right hand can save us. All the willings and 
runnings of our will avail nothing. “ By grace we 
are saved, through faith, and that not of ourselves, 
it is the gift of God.” But, though it is by this 
alone that we are saved—though we can claim 
nothing as due to us—but, on the contrary, are 
bound to acknowledge, after all, that we are unpro¬ 
fitable servants—we have done no more than was 
our duty to do, and this by the help of the Spirit 
of God, producing the will, and giving ability to 
do the deed; yet as this divine principle of light 
and life becomes the governing and predominating 
power in us, it brings forth works of righteousness, 
as well as a state of sanctification. Good works 
are the fruits of this divine principle, as said the 
apostle, (( The fruit of the Spirit is love, joy, peace, 
long-suffering, gentleness, goodness, faith, meek¬ 
ness, temperance.” And thus also, the same 
apostle, in another place, says, " By the grace of 
God, I am what I am.” 

And as our beneficent Creator, in his inscrutable 
wisdom and goodness, has constituted us with the 
freedom of will, to choose the principle and motives 
by which we will be governed, (for though he pro¬ 
duces in us the will, and gives ability to perform 
his own good pleasure, yet he grants us the priri- 
o 


146 OF SANCTIFICATION AND JUSTIFICATION. 

lege to make that will our own,) as this is realized 
ih us, and works of righteousness produced, as the 
fruit of the Spirit, we not only become sanctified 
and justified—but also, in some sense, objects of 
rewards. Not by virtue of what we have done, 
in our own wills, but in the divine will. 

When we reflect, that not only the ability for 
every good word and work, but even the most 
secret inclination of heart to serve God, is the 
effect of his own divine influence on us—when we 
further bring to mind the disappointments, the 
miseries, and vexation of spirit, which are the 
genuine effects of sin, on the one hand, and the 
pure, substantial enjoyments of peace and animating 
hope, which are the portion of the righteous in 
this life—we may exclaim, in the language of 
the poet, 

“ Astonishing beyond astonishment! 

Heaven the reward for heaven enjoyed below !” 

To conclude, “ let none be so bold as to mock 
God, supposing themselves justified and accepted 
in the sight of God, by virtue of Christ’s death 
and sufferings, while they remain unsanctified 
and unjustified in their own hearts, and polluted 
in their sins: lest their hope prove that of the 
hypocrite, which perisheth. Neither let any 
foolishly imagine, that they can, by their own 
works, or by the performance of any ceremonies, 
or traditions, or by the giving of gold or money, 
or by afflicting their bodies in will-worship, and 
voluntary humility, or foolishly striving to conform 


OF SANCTIFICATION AND JUSTIFICATION. 147 

their way to the outward letter of the law, flatter 
themselves that they merit before God, or draw 
a debt upon him, or that any man or men have 
power to make such kind of things effectual to 
their justification, lest they he found foolish 
boasters, and strangers to Christ—indeed. But 
blessed for ever are they that, having truly had a 
sense of their own unworthiness and sinfulness, 
and having seen all their own endeavours and 
performances fruitless and vain, and beheld their 
own emptiness, and the vanity of their hopes, faith, 
and confidence, while they remain inwardly pur¬ 
sued and condemned by God's holy witness in their 
hearts* and so having applied themselves thereto, 
and suffered his grace to work in them, are become 
changed and renewed in the spirit of their minds, 
past from death unto life, and know Jesus arisen 
in them, working both the will and the deed: and 
so having put on the Lord Jesus Christ, in effect, 
are clothed with him, and partake of his righte¬ 
ousness and nature. Such can draw near to the 
Lord with boldness, and know their acceptance, in 
and by him, in whom, and in as many as are found 
in him, the Father is well pleased,” (Barclay’s 
Apology , Prop. 7.) 


CHAP. Vt 

OF PERFECTION AND PERSEVERANCE. 

It has been shown, in the preceding article, that 
as the grace of God, which brings salvation, is 
received, and its teachings obeyed, (for it is always 
accompanied with power,) as, under its blessed 
influence, instructing and strengthening us, we 
come to deny ungodliness and the world’s lusts, 
and to live soberly, righteously, and godly in this 
present world, we become washed, sanctified, and 
justified. It remains to be considered how far 
this work of renovation may be advanced, or how 
far Christ may prevail in us, and we over our 
soul’s enemies, through the operation of his power 
in us. 

Does the Captain of our salvation lead us to 
complete victory? or must we remain, all our 
life-time, subject to bondage? 

The weapons of the saints’ warfare are mighty, 
through God, to the pulling down of strong-holds, 
casting down imaginations, and every high thing 
that exalteth itself against the knowledge of God, 
and bringing into captivity, every thought to the 
obedience of Christ. 


OP PERFECTION AND PERSEVERANCE. 149 

The Society of Friends accordingly believe, that 
it is possible to obtain a complete victory over sin, 
in this life. If we believe, that there are some who 
are completely hardened, and given up to a repro¬ 
bate mind: such as the apostle said it is impossible 
to renew them again to repentance , can we suppose 
that God is not able or willing to carry on his work 
of renovation and sanctification, in his devoted 
servants, as far as the grand enemy of mankind 
can carry oil his work of darkness, in the children 
of disobedience ? 

The testimony of Scripture is very clear on this 
subject. 

u Let not sin therefore reign in your mortal 
body, that ye should obey it in the lusts thereof: 
neither yield ye your members as instruments of 
unrighteousness unto sin: but yield yourselves 
unto God, as those that are alive from the dead, 
aiid your members as instruments of righteous¬ 
ness unto God: for sin shall not have dominion 
over you.” 

“ Know ye not that to whom ye yield yourselves 
servants to obey, his servants ye are to whom ye 
obey, whether of sin unto death, or of obedience 
unto righteousness ?” u Being then made free from 
sin, ye became the servants of righteousness.” 
u For when ye were the servants of sin, ye were 
free from righteousness. What fruit had ye then 
in those things, whereof ye are now ashamed : for 
the end of those things is death. But now being 
made free from sin, and become servants to God, 
ye have your fruit unto holiness, and the end 

* “ ' o 2 


150 OP PERFECTION AND PERSEVERANCE. 

everlasting life. For the wages of sin is death? 
but the gift of God is eternal life, through Jesus 
Christ our Lord,” Rom. vi. 12, 13, 14, 16, 18, 20, 
21, 22, 23. 

“ Awake to righteousness, and sin not,” 1 Cor. 
xv. 34. 

“Whatsoever is born of God oveTcometh the 
world, and this is the victory that overcometh the 
world, even our faith,” J John v. 4. 

“ We shall see him as he is. And every man 
that hath this hope in him purifieth himself, even 
as he is pure. Whosoever committeth sin, trans- 
gresseth also the law, for sin is the transgression 
of the law. And ye know that he was manifested 
to take away our sins: and in him is no sin. 
Whosoever abideth in him sinneth not.” “ Little 
children, let no man deceive you. He that 
committeth sin is of the devil, for the devil sinneth 
from the beginning. For this purpose, the Son of 
God was manifested, that he might destroy the 
works of the devil.” “ In this the children of God 
are manifest, and the children of the devil. 
Whosoever doeth not righteousness is not of God,” 
1 John iii.2—8, 10. 

The apostle admonishes the Hebrews, “ let us go 
on to perfection.” “ Be perfect, be of good com¬ 
fort,” said he to the Corinthians. And can we 
suppose impossibilities are required of us ? surely 
not. But he assumes this state as already 
attained—“ Let us, therefore, as many as be per¬ 
fect, be thus minded,” Phil. iii. 15. Again he 
represents it as attainable—“ That we may present 


OF PERFECTION AND PERSEVERANCE. 151 

every man perfect in Christ Jesus,” Col. i. 28. 
“ Labouring fervently for you in prayers, that ye 
may stand perfect and complete in all the will of 
God,” ib. iv. 12. “For the law made nothing 
perfect, but the bringing in of a better hope did,” 
Heb. vii. 19. “And this also we wish, even your 
perfection,2 Cor. xiii. 9. 

Thus, if we refer to Scripture, as authority in 
this case, as we do in all cases of the kind, the 
most ample and conclusive proofs will he found, 
in support of the belief, that it is possible for us 
to obtain a complete victory over sin, in this life. 

If we reason from the nature of things, the 
conclusion will be the same. For who can suppose 
either that God determines that his most devoted 
servants should continue in sin through their 
whole lives, or that he is unable to redeem them 
from all evil ? 

What father or master would so dispose the 
government of his children or servants, that they 
should either not serve him, or if they did, that 
they should be continually destroying what they 
had done right—or be ever offering him insults 
and indignities, or serving his inveterate enemy 
even more than they served him ? (Vide Barclay’s 
Apol.) The idea is certainly preposterous, as 
applied to human affairs. And surely we must 
allow that human wisdom and decorum are not 
superior to the wisdom of God, displayed in the 
moral government of his rational creatures. 

How beautiful is the similitude of the vine, as 
applied by our Lord, to the relation between him 


152 OF PERFECTION AND PERSEVERANCE. 

and his followers ! “Iam the Vine, and ye are the 
branches.” And how forcible the injunction to 
abide in him , or they could not bear fruit! Is it 
not essentially necessary that they continue in the 
Vine ? And, if they continue steadily in the vine, 
their sap and nourishment will all be derived from 
that source. Making then the application which 
our Lord himself made—if we abide in him , 
deriving our whole life, growth, and nourishment 
from him—whence should we draw those influences 
that result in sin ? It is only as we are separated 
from him, and attached to some other stock, that 
we draw that poisonous sap. 

And thus it is, that many who have made con¬ 
siderable progress in sanctification, by unwatchful¬ 
ness, have suffered themselves to be detached from 
Christ, the true Vine—and have fallen into 
sin—some irretrievably, and thus made shipwreck 
of faith and a good conscience, and become cast 
away. While others, by attention to the witness 
for God, obtain repentance, forgiveness, and restora¬ 
tion, through the riches of divine mercy: “ For 
God is able to graff* them in again.” 

But the question is not, whether some do not sin $ 
but whether the dedicated servants of God are under 
the absolute necessity to sin ? We believe they 
are not. There are a cloud of witnesses to prove 
that they are not. We are sensible of the frailties 
of human nature. We know that man, by his own 
strength, and in his own will, cannot obtain a vic¬ 
tory over sin. Neither can he obtain a victory 
over one individual sin. But, as he is endued with 


OP PERFECTION AND PERSEVERANCE. 153 

the power of God to salvation* he experiences the 
truth of the answer made to the apostle—“ My 
grace is sufficient for thee; for my strength is 
made perfect in weakness,” 2 Cor^ xii. 9. 

As our Redeemer is all-sufficient to deliver us 
from the very chains and powers of darkness, so, 
when introduced into the glorious liberty of the 
sons of God, he is certainly able to preserve us in 
that liberty. 

But, though we believe in the possibility of per¬ 
fection, so as to attain to true holiness and a com¬ 
plete victory over sin, yet we believe it is only 
experienced by man, “as he is born again, renewed 
in his mind—raised by Christ, knowing Christ 
alive, reigning and ruling in him, and guiding and 
leading him by his Spirit, and revealing in him 
the law of the Spirit of life: which not only mani¬ 
fests and reproves sin, but also gives power to 
come out of it.” (Barclay’s Apol. p- 242, Prop . S.), 

We also believe in the admonition of our Lord, 
both as to its extent, and its absolute necessity: 
“What I say unto you, I say unto all, watch” 
Mark xiii. 37. For it is only in this state of 
watchfulness that we are taught to expect pre¬ 
servation. 

The possibility of falling from grace is clearly 
established by Scripture testimony. Both the Old 
and New Testament abound with passages which 
cannot be misunderstood, in relation to the neces¬ 
sity of perseverance. 

The prophet Ezekiel is very clear on this point: 
“ Neither shall the righteous be able to live for his 


154 OP PERFECTION AND PERSEVERANCE. 

righteousness* in the day that he sinneth.” Ezek. 
&xxiii. 12. ( * When I shall say to the righteous, 

that he shall surely live, if he trust to his own 
righteousness, and commit iniquity, all his righte¬ 
ousness shall not be remembered, but for his 
iniquity that he hath committed he shall die for it.” 
ib. 13. 

The apostle Peter admonishes the true believers 
to “give diligence to make their calling and election 
sure.” And the apostle Paul himself, found it 
necessary to keep his body under, lest after he had 
preached to others, he himself should become a 
cast-away. He speaks also of some who had made 
shipwreck of faith and a good conscience, which 
they could not have done if they had never had 
them. He also gives us to understand that those 
who had been enlightened, and tasted of the hea¬ 
venly gift, and were partakers of the Holy Ghost, 
and had tasted of the good Word of God and the 
powers of the world to come, might again fall away 
so far, that it would be impossible to renew them 
again to repentance. Heb. vi. 4, &c. 

But as the necessity of perseverance will not be 
denied, unless it be on the grounds of unconditional 
election and reprobation, and as that doctrine has 
already been examined, I conceive it unnecessary 
to enlarge here. (Vide Barclay's Apol. Prop . 8 .) 

When, in the solemn acts of devotion, we bow 
before the throne, we feel an irresistible evidence 
of the riches of his goodness, and the plenitude of 
his power. We know that he is willing and able 
to save to the uttermost. And if we sin, we are 


OF PERFECTION AND PERSEVERANCE. 155 

left without excuse. We can plead no necessity 
to sin. The witness for God, that was disregarded, 
and perhaps trampled under foot, arises in judg¬ 
ment against us, and convinces us that the fault is 
all our own. Were not the fault our own, how 
could we feel repentance ? 

If we admit that a life of holiness is not enjoined, 
it will destroy the weight of religious obligation, 
and the very life of devotion, and set aside the 
whole body of Divine precepts and commands. 

If we suppose that God has not enabled us to 
obey his commands, it will be casting a grossly 
injurious imputation on the Divine Character. 

We are bound to believe that we are called to 
holiness, and to “ he followers of God, as dear 
children”—“ to put off the old man, which is cor¬ 
rupt, according to the deceitful lusts,” and, “be 
separated” from all those things “ for which cometh 
the wrath of God, on the children of disobedience” 
—“ to be renewed in the spirit of our minds,” and 
66 put on the new man, which, after God, is created 
in righteousness and true holiness:” and “ walking 
as children of light, to serve him in newness of 
life.” 

And we are equally confident that impossibilities 
are not required of us. He never designed to bring 
us under continual condemnation, by our continual 
falling into sin, for want of ability to resist temp¬ 
tation : knowing that “ he will not suffer us to be 
tempted above that we are able to bear, but will, 
with the temptation, make way also for our escape.” 


156 OF PERFECTION AND PERSEVERANCE. 

Those who properly maintain the watch and the 
warfare, can adopt the language of the apostle: 
“ Nay, in all these things we are more than con¬ 
querors, through him that loved us, for I am per¬ 
suaded, that neither death, nor life, nor angels, 
nor principalities, nor powers, nor things present, 
nor things to come, nor height, nor depth, nor any 
other creature, shall he able to separate us from 
the love of God which is in Christ Jesus our Lord,” 
Rona. viii, 37—39. 


CHAP. VII. 


OF THE SCRIPTURES. 

In giving our belief of the Scriptures, we adopt 
the language of the apostles themselves; that they 
“ are able to make wise unto salvation, through 
faith which is in Christ Jesus”—that they were 
u given by inspiration of God, and are profitable 
for doctrine, for reproof, for correction, for instruc¬ 
tion in righteousness; that the man of God may 
be perfect, thoroughly furnished unto all good 
works.” 2 Tim. iii. 15—IT. “ For the prophecy 
came not in old time, by the will of man : but holy 
men of God, spake as they were moved by the 
Holy Ghost.” 2 Pet. i. 21. 

But though we give a full and unequivocal testi¬ 
mony to their divine origin, and the just estimation 
in which we hold them, yet we are not willing to 
fall into the error, of ascribing to them a character 
or an efficacy which belongs only to that Divine 
Source, from which they came. Thus we do not 
call them “ the Word of God.” And our practice 
in this respect, has sometimes been misunderstood 
by other religious denominations. But I would ask 
the calm and patient reflection of such, that they 


158 


THE SCRIPTURES. 


may clearly understand our views, before they 
pass censure upon us. 

What idea, I would inquire, do they themselves 
intend to convey by the terms, “the Word of 
God?” If they mean, that the Divine Spirit 
dictated them; so do we. If they mean that God 
spoke through his servants, as recorded in the 
Scriptures; so do we. Wherein, then, it may be 
asked, do we differ ? It is in this. The Scriptures 
themselves, appropriate the epithet in question, to 
Christ. 

The Evangelist says: “ In the beginning was the 
Word, and the Word was with God, and the Word 
ivas God. The same was in the beginning with 
God. All things were made by him; and without 
him, was not any thing made, that was made.” 
John i. 1—3. “And the Word was made flesh 
and dwelt among us.” ib. 14. “ The Word of God 
is quick and powerful, and is a discerner of the 
thoughts and intents of the heart; neither is there 
any creature that is not manifest in his sight.” 
Heb. iv. 12, 13. 66 The worlds were framed by 

the Word of God.” ib. xi. 3. And John, in the 
Revelations, speaking of him who is “ called 
Faithful and True,” whom “ the armies in heaven 
followed,” and who is « King of kings, and Lord 
of lords,” says: “ His name is called the Word of 
God.” Rev. xix. 13. 

We therefore do not feel ourselves at liberty to 
apply that name to the Scriptures, which in Scrip¬ 
ture, is applied to him who created the worlds. It 
would lead to erroneous conclusions; and might I 


THE SCRIPTURES. 


15 & 


toot say, without giving offence, that erroneous 
opinions have been already drawn on the- subject. 

It has been supposed by some, that the Scriptures 
are the only rule of faith and practice—and, con¬ 
structively, that without a knowledge of them, 
salvation is not possible. 

Here we take the same ground that was taken 
in regard to the name; for this is attributing to the 
Scriptures, what they testify should be ascribed to 
Christ. 

The great body of Christian professors, confess 
that the mysteries which the Scriptures contain, 
cannot be understood without the illuminating 
influence of the Holy Spirit. And surely none of 
these can suppose that the Scriptures are superior 
to that Spirit from which they were given forth, 
and by which they must still be unfolded to the 
human mind. For the inconsistency of such an 
opinion must be obvious. 

We think also that salvation is not limited to 
the circulation of the Scriptures. This would be 
derogatory to the Divine Character, as well as to 
the doctrines of the Christian Religion. 

If none can be saved, but those who have the 
Scriptures, it is possible for man to deprive his fel¬ 
low of salvation, by the exercise of force; in putting 
it out of his power to obtain the means. And thus 
it would follow, that human power can not only kill 
the body, but cast the soul into an eternal separa¬ 
tion from the Divine presence; directly contrary 
to the doctrine of our Lord. 

The condition of slaves is intimately connected 


160 


THE SCRIPTURES. 


with this view of the subject. Even in the midst 
of a highly professing people, they are deprived of 
the Scriptures, by being deprived of education suf¬ 
ficient to read them. And these restrictions, and 
privations, are imposed by law, in some parts of 
the world, in which vast numbers of them reside. 
And can a legislative body thus deprive millions of 
their fellow men, of the means of salvation ? can 
such an opinion find an advocate ? 

But I am aware that I shall be told, that they 
can hear the preaching of the Gospel; and thus 
they can be saved. 

But what if the preaching which they hear 
should not be the Gospel? Or will any preaching 
that is delivered, even by unqualified persons, 
answer as well as the Scriptures ? The objection, 
in the sense in which it must be taken, is going from 
the point—it is taking new grounds; and such as 
cannot be sustained. It is giving up the Scriptures 
as the rule, and transferring it to the preachers : 
because these slaves cannot refer to the Scriptures, 
as a test of what they hear. It transfers all that 
has been attributed to the Scriptures, from those 
sacred writings, to men—and many of these, not 
even professing to speak under divine influence. 
Are these doctrines of the Gospel? Is this the 
excellence of the new Covenant Dispensation ? 
Are we brought, at last, to this point, to maintain 
that we are obliged to teach every man his neigh¬ 
bour, &c. saying, know the Lord? 

The condition of the poor must also be taken 
into consideration. Many of these are destitute of 


THE SCRIPTURES. 


161 


the Scriptures. And cannot God save these, though 
they are objects of his peculiar regard? 

Infants too, are all destitute of the Scriptures. 
And are they all lost on that account ? 

These, it may be said, are only destitute of the 
Scriptures, in consequence of that course of events, 
which is the result of the moral government of 
the Deity himself. 

The same may be said of deaf and dumb persons. 
And we are brought to the same conclusion, in 
relation to those nations, whomever had it in their 
power to come to a knowledge of these writings. 
And, consequently, if we are to suppose that infants 
are not lost, for the want of that knowledge, which 
it is impossible they should have, so likewise of deaf 
and dumb persons—and of all others who are under 
the same privations, from causes equally beyond 
their control. 

But in contending that men may be saved without 
the knowledge of the Scriptures, we do not intend 
in any degree, to let down their excellence, or deny 
their divine authority, or the superior advantages 
that we possess, who have them. The reasoning 
of the apostle may very properly be brought to 
illustrate our views on this subject. After showing 
that the Gentiles were objects of divine regard, he 
came to a question, very similar to that now under 
consideration. “ What advantage then hath the 
Jew ?” His answer was very appropriate: “ Much 
every way“ chiefly because that unto them were 
committed the oracles of God.” Rom. iii. 1, 2 . 
And the Scriptures now embrace not only what 
p 3 


162 


THE SCRIPTURES. 


they possessed—the Law, the Prophets, and the 
Psalms, hut the New Testament, in addition to 
these. So that the advantages we possess over the 
heathen part of the world, are abundantly superior 
to those which were possessed by the Jews. And 
we are hound to acknowledge, commemorate, and 
be humbly thankful for these advantages. And 
more than this, if we do not make a corresponding 
improvement, our condemnation will be in pro¬ 
portion. 

To suppose, because salvation is possible to those 
who are deprived of the knowledge of the Scrip¬ 
tures, that they are not eminently useful to those 
who have them, or capable of being so, cannot be 
drawn from reason or analogy. Such an idea 
would have a direct tendency to cut off the sense 
of the blessings we enjoy, and deprive us of the 
feelings of gratitude to the Divine Source of those 
blessings. 

I am aware that it is possible not to distinguish 
between that which is indispensable and that which 
is useful —and consequently not to ascribe to that 
which is not indispensable, its due weight and 
importance. These errors have been fallen into, 
in regard to the Scriptures. While some have 
* supposed they were indispensable, others, in 
avoiding this extreme, have denied their utility 
altogether: supposing, that because the grace of 
God is sufficient , and has appeared to all men, it is 
producing unnecessary perplexity in the heathen 
part of the world, to introduce among them the 
views, principles, and precepts which are presented 


THE SCRIPTURES. 


16 ^ 


to us in the Scriptures. The sentiment amounts 
to this—that as man may he saved by the '‘opera¬ 
tions in his own mind, taken in connexion with 
what “ Christ has done for us without us,” it is 
unnecessary and perhaps improper to disturb him 
with any ideas but his own. Whoever entertains 
opinions like these is certainly hound, by his own 
principles, to observe a profound silence. What¬ 
ever may be the ignorance of men —whatever 
light and knowledge he may think has been 
bestowed upon him, mankind, according to his 
own doctrine, are not to be benefitted by his senti¬ 
ments, or his labours for their instruction. If he 
does propagate his opinions, he gives a practical 
contradiction to the very sentiments he is endea¬ 
vouring to establish. 

A man, we know, may exist in a state of extreme 
privation. And yet no one would suppose there 
would be no advantage—no blessing, in any thing 
he could possess above that state of privation and 
mere existence. And thus in the case before us; 
though we contend that a man may be saved, who 
is deprived of all instrumental advantages, yet we 
are bound to acknowledge that these external 
means are favours, for which we should be deeply 
and reverently thankful to Almighty God, who has 
been pleased to bestow them upon us. And the 
Holy Scriptures stand pre-eminently high among 
these blessings, for which we should be thus 
thankful. ' “ Bless the Lord, O my soul,” said the 
Psalmist, “and forget not all his benefits,” Ps. ciii. 
2. And this remains to be the language of the 
pious mind. 


the scriptures. 


164 

Thus the Society, from the beginning, though 
they have been unwilling to apply a name to the 
Scriptures, which belongs to the Divinity—and 
though they have been unwilling to ascribe to them 
an office and an efficacy which belong to Christ, 
yet they have valued them above all other writings 
in the world. And in all cases, and at all times 
have been willing to bring their principles and 
practices to them, as to a certain test. And not 
only so, but the different Yearly Meetings, from 
their institution down to the present clay, have 
made it a rule of the Society, and held it up, as a 
strong obligation on all its members—“ Frequently 
to read the Holy Scriptures.” And inferior 
Meetings are required to inform superior Meetings, 
whether these advices are observed in the families 
within their limits or not. 

The following extracts are taken from the 
advices issued by the Yearly Meeting held in 
London; annexing to each the date at which it 
was issued: 

“ Recommended, as an incumbent duty on 
Friends, to cause their children to be frequent in 
reading the holy Scriptures, and to observe to 
them the examples of such children as in Scripture 
are recorded to have early learned the fear of the 
Lord, and hearkened to his counsel.” 1709. 

“It is also seriously advised, that no friends 
sftffer romances, play-books, or other vain and idle 
pamphlets, in their houses or families, which tend 
to corrupt the minds of youth; but that they 
excite them to the reading of the holy Scriptures, 


THE SCRIPTURES. 


165 


and religious books. Let the holy Scriptures be 
early taught our youth, diligently searched and 
seriously read by friends, with due regard to the 
Holy Spirit, from whence they came, and by 
which they are truly opened: for they contain 
excellent doctrines, rules, and precepts, divine and 
moraL ,, 1720. 

“And, dear friends, inasmuch as the holy 
Scriptures are the external means of conveying 
and preserving to us an account of the things 
most surely to be believed concerning the coming 
of our Lord Jesus Christ in the flesh, and the 
fulfilling of the prophecies relating thereto; we 
therefore recommend to all friends, especially 
elders in the church, and masters of families, that 
they would, both by example and advice, impress 
on the minds of the younger a reverent esteem of 
those sacred writings, and advise them to a frequent 
reading and meditating therein;—and that you 
would, at proper times and seasons, and when you 
find your minds rightly disposed thereunto, give 
the youth to understand, that the same good 
experience of the work of sanctification, through 
the operation of the Spirit of God, which the 
holy Scriptures plentifully bear testimony to, is to 
be witnessed by believers in all generations, as 
well as by those in the first ages of Christianity ; 
in which case, some account of your owfc experience 
will be helpful to them. . And this we recommend 
as the most effectual means of begetting and 
establishing in their minds a firm belief of the 
Christian doctrine in general, as well as the 


166 


THE SCRIPTURES* 


necessity of the aid and help of the operations of 
the Holy Spirit of God in the hearts of men, in 
particular, contained in that most excellent hook, 
the Bible; and of preserving them from being 
defiled with the many pernicious notions and 
principles, contrary to such sound doctrine, which 
are at this time industriously dispersed in the 
nation, to the reproach of the Christian profession 
in general.” 1728. 

“ That they accustom them to the frequent and 
diligent reading of the sacred writings, which 
through divine goodness are afforded to us, for our 
* instruction in righteousness,’ 2 Tim. iii. 16. and, 
‘that we, through patience, and comfort of the 
Scriptures, might have hope,’ Rom. xv. 4.” 1769. 

“ We earnestly recommend to all, the frequent 
perusal of the Holy Scriptures, according to 
repeated exhortations.” 1789. 

“We believe there is an increased attention in 
friends in various parts, not only to promote in 
their families the frequent reading of the Holy 
Scriptures, but to make it the employment of a 
portion of time daily. We commend this prac¬ 
tice, and we believe that if the heads of families 
are careful in cultivating the seed of truth in 
themselves, there will be so little danger of the 
custom becoming formal, that it will not unfre- 
quently be the means of quickening the minds of 
those concerned in it: more especially if a sub¬ 
sequent pause be allowed; in order that the sacred 
truths which have been read may have time to 
make their due impression on the mind; or that 


THE SCRIPTURES. 


167 

the mind may have time to rise in secret aspiration 
after a blessing.” 1807. 

“ It has afforded us much satisfaction to believe, 
that the Christian practice of daily reading in 
families a portion of Holy Scripture, with a sub¬ 
sequent pause for retirement and reflection, is 
increasing amongst us. We conceive that it is 
both the duty and the interest of those who 
believe in the doctrines of the Gospel, and who 
possess the invaluable treasure of the sacred 
records, frequently to recur to them for instruction 
and consolation. We are desirous that this 
wholesome domestic regulation may be adopted 
every where. Heads of families, who have them- 
selves experienced the benefit of religious instruct 
tion, will do well to consider whether, in this 
respect, they have not a duty to discharge to ser¬ 
vants and others of their household. Parents, 
looking sincerely for help, to Him of whom these 
Scriptures testify, may not unfrequently, on such 
occasions, feel themselves enabled and engaged 
to open to the minds of their interesting charge, 
the great truths of Christian duty and Christian 
redemption. 

In considering this subject, our younger friends 
have been brought to our remembrance with warm 
and tender solicitude. We hope that many of ym, 
dear youth, are no strangers to this practice, and 
to some, we trust, it has already been blessed. 
Hesitate not, (we beseech all of this class,) to 
allot a portion of each day, to read and meditate 
upon the sacred volume in private: steadily direct 


168 


the scriptures. 


you* minds to Him who alone can open and apply 
the Scriptures to our spiritual benefit.” 1815.. 

Advices similar to the above have been given 
by the other Yearly Meetings: which are omitted, 
to avoid unnecessary repetitions. 

R. Barclay, in his Apology, p. 86, says, “ We do 
look upon them as the only fit outward judge of 
controversies among Christians: and that what¬ 
soever doctrine is contrary unto their testimony 
may therefore justly be rejected as false. And, 
for our parts, we are very willing that all our 
doctrines and practices be tried by them, which we 
never refused, nor ever shall, in all controversies 
with our adversaries, as the judge and test. We 
shall also be very willing to admit it as a positive 
certain maxim, that whatsoever any do, pretending 
to the Spirit, which is contrary to the Scriptures, 
he accounted and reckoned a delusion of the devil 
For, as we never lay claim to the Spirit’s leadings, 
that we may cover ourselves in any thing that is 
evil; so we know, that as every evil contradicts 
the Scriptures, so it doth also the Spirit, in the 
first place, from which the Scriptures came, and 
whose motions can never contradict one another.” 

And this has been the acknowledged doctrine 
of the Society, down to the present day. 

We therefore view with feelings of deep regret 
and disapprobation any attempts to bring the 
Scriptures into dis-esteem, because such attempts 
invariably tend to let down, or discredit the import¬ 
ant truths recorded in them—and thus openly 
or insidiously to sap the foundation of the Chris¬ 
tian religion. 


THE SCRIPTURES. 


169 


By whatever arguments therefore these attempts 
may be made, whether to cast contempt on the 
style—or to call in question the probability of the 
events recorded in them—or the authority by which 
they were given—or the manner in which divine 
truths have been represented—or consider them 

superseded by the diffusion of saving light_in 

whatever way they may be attempted to be brought 
into discredit, or into disuse—we are assured that 
the cause of religion can never be promoted by 
such means. And yet it deserves to be remem¬ 
bered, that the purposes and instruments of evil, 
have often been overruled by a superior power. 
And thus it has resulted in the case before us. 
For all investigations of the authenticity and divine 
authority of the Scriptures, have resulted in the 
more firm establishment of that excellent character 
which we claim for them. 

In point of style, the Scriptures contain some of 
the best models of language extant. The Psalms, 
the Prophets, and the Book of Job, afford speci¬ 
mens of sublimity, which the best critics acknow¬ 
ledge, have no equal in ancient or modern compo¬ 
sition. They abound in figurative language of a 
beautiful and animating description. And what is 
not unworthy of remark, there is no writing in 
which the figures of speech better bear the test of 
criticism, than those of the Scriptures. Even the 
most celebrated modern writers, in the use of 
figurative language, often fall into improprieties. 
But the figures of the sacred writings, are pure, 
striking, and correct. While many parts of the 


170 


the scriptures. 


Old Testament are truly and eminently sublime, 
the greater part of the New Testament, particu¬ 
larly the writings of the Evangelists, are equally 
remarkable for beautiful simplicity. So far as 
they are biographical, there are no laboured com¬ 
mendations of individuals, but the dignity of the 
characters, forms a striking but pleasing contrast 
with the native simplicity of the language in which 
they are commemorated. And yet, in some of the 
Epistles, and in the Book of Revelations, the 
writers were raised to a remarkable grandeur in 
their style, by the majesty of the views unfolded to 
them. 

Even those very peculiarities of language which 
have been made the objects of ridicule by the 
licentious, are interesting as the venerable reliques 
of ancient simplicity. 

But the style , is among the least interesting of 
their excellencies. They carry us back to the very 
earliest ages of the world; and while they bring 
to view the manners of mankind, in the infancy 
of human society, they, at the same time, present 
to us, the most rational accounts of the Creation 
of the world, the Providence of God, and the 
mediums through which he has instructed mankind, 
at different periods, in their relations to him and. 
to each other. 

The History, from being general, soon becomes 
principally confined to one particular family and 
nation, which was chosen, for wise purposes, that 
through them, the knowledge of the true God might 
be preserved. His dealings with that nation, were 




THE SCRIPTURES. 


171 


of a character, calculated to excite the deepest in¬ 
terest in us: and the existence of that people to the 
present day, scattered among all civilized nations 
On the earth, yet not assimilated with any, but still 
retaining their tenets and customs, and an ardent 
attachment to their native country, may be regarded 
as a standing miracle. And indeed we cannot 
Consider it in any other point of view, since it was 
particularly foretold by prophecy, and the history 
of the world does not afford a similar example. 

We cannot contemplate the dealings of God 
with the Jewish nation, without being impressed 
with a sense of his Wisdom, Goodness, and over¬ 
ruling Providence. The necessity for the various 
obligations of the moral law , in order to secure the 
happiness of society, must be obvious to every 
reflecting mind. The ceremonial law is a wonder¬ 
ful display of Divine Wisdom and condescension, 
in preparing the human mind for the introduction 
of the Gospel Dispensation. While the Israelites 
were faithful to their religious duties, a protecting 
power and Providence was so conspicuously dis¬ 
played in their favour, as very forcibly to impress 
the minds, even of heathen nations, by which they 
were surrounded. And thus a convincing testi¬ 
mony was held up to the view of such nations, of 
the being, and the attributes of the one true God. 
And when, at any time, they departed from his 
law, even though it might be in adopting the 
manners and idolatrous practices of the neighbour¬ 
ing nations, and when these very nations became 
their scourge, this also was a testimony to the 


m 


THE SCRIPTURES. 


Divine attributes: and tended to diffuse in the 
world, a knowledge of God, his laws, and his 
judgments. Thus, in their prosperity and their 
adversity—whether holding a high and command¬ 
ing station among the nations of the earth—or 
scattered into foreign lands, and made to witness 
a humiliating reverse of condition, one great object 
was still in a progressive course of accomplishment 
—to preserve a knowledge of God—and prepare 
mankind, both Jews and Gentiles, for the intro¬ 
duction of the Gospel Dispensation. Nor can we 
say that the dispersion of the Jews, among other 
nations, was less conducive to this great object, 
than their highest state of prosperity and grandeur. 

Although the Holy Scriptures have descended 
down to us, through a long series of ages, yet they 
are supported by stronger evidences of truth, than 
any other history whatever. Among these eviden¬ 
ces, may be mentioned, the scattered remnant of 
the Jewish nation—their customs and traditions. 

Many of the prophecies which the Scriptures 
contain, are such as no human calculation or fore¬ 
sight, could ever have conjectured: and their exact 
fulfilment is strong evidence of their Divine 
authority. 

So remarkable has been the accomplishment of 
many of these, that some writers, to evade the 
force of this evidence in favour of revelation, have 
dogmatically asserted, that they were histories, 
written after the events had taken place: and not 
prophecies of events to come. 

Such an objection falls with full force on the 


THE SCRIPTURES. 173 

objectors themselves. For while it is an ample 
confession to the fulfilment of the prophecy, a con¬ 
fession to which they are compelled by history— 
the charge of their being written after the events 
took place, stands as the unsupported assertion of 
avowed enemies. 

Against this charge, the testimony of the Jewish 
nation, may be advanced in support of the prophe¬ 
cies in the Old Testament, and of a succession of 
Christian writers, in a regular series for many 
hundreds of years, in support of those in the New 
Testament—to both of which may he added many 
corroborating testimonies of prophane history, of 
the highest respectability. Unfounded assertions, 
under such circumstances, cannot be regarded in 
any other light, than as evidences of the truth of 
the very propositions, they were intended to over¬ 
throw. 

That many of the prophecies were such as no 
human foresight or calculation ever could have 
predicted, will appear from a few that may be 
mentioned. 

At the time the burden of Babylon was pro¬ 
nounced by the prophet Isaiah, chap. xiii. that me¬ 
tropolis was one of the most powerful, most mag¬ 
nificent, and impregnably fortified cities in the 
world. 

Prideaux, in his Connexion, Vol. 1, p. 99, 
gites the following account of its fortifications, and 
cites, Herodotus as his authority: “ The wall® 
were every way prodigious: for they were in 
thickness 87 feet, in height 350 feet, and in'ccm- 
q3 


174 


TIIE SCRIPTURES. 


pass 60 miles; that is, 15 milfes on each side. 
The walls were surrounded on the outside with a 
vast ditch, filled with water, and lined with bricks 
on both sides.” 44 The earth which was dug out 
of it, made the bricks wherewith the walls were 
built; and therefore from the vast height and 
breadth of the walls, may be inferred the greatness 
of the ditch.” 44 On every side of this great square 
were 25 gates, that is, 100 in all, which were all 
made of solid brass;” and on the walls were 250 
towers. 

A branch of the river Euphrates ran through the 
middle of the city, and was embanked on each side, 
with a wall of the same thickness with that which 
surrounded the pity. The magnificent works 
which it contained, were for ages the wonder of the 
world. Who then would have supposed that the 
time was approaching, when it would be the habi¬ 
tation of the beasts of the desert—that it should 
44 never be inhabited, from generation to genera¬ 
tion”—that neither the Arabian should pitch his 
tent, nor the shepherd make his fold there ? That 
the wild beast of the desert should lie there— 
the wild beasts of the islands cry in their desert 
houses, and dragons in their pleasant palaces ? 
And yet the prophecy has been so completely 
fulfilled, that, as Bishop Watson observes, 44 the 
world at this day knows not where to find the spot 
on which it stood.” And what is very remarkable, 
in its final desolation is, that the houses and walls 
were left standing. In this situation it was used 
for some time by the Parthian kings, as a park for 


THE SCRIPTURES. 


175 


wild beasts—and afterwards became so infested by 
venomous reptiles, particularly the palaces, &c. 
that travellers did not dare to approach within 
half a mile; except during 1 two months in the 
winter. (Vide Prideaux’s Connexion , Vol. 2, p. 
588J 

The prophecy against Egypt, as delivered by 
Ezekiel, is also of this description. Egypt, very 
soon after the human family was divided into 
nations, became distinguished for a knowledge of 
the arts, and for the acquisition of power. Many 
nations had felt the weight of her yoke, and she 
was still in the full tide of prosperity, when the 
prophet pronounced, “ Egypt shall be the basest 
of the kingdoms: neither shall it exalt itself any 
more above the nations, for I will diminish them, 
and they shall no more rule over the nations,” Ezek. 
xxix. 15. Tins prophecy, though delivered between 
two and three thousand years ago, has been in a 
course of completion, from near that time to the 
present. For 66 as is the prophecy, so has been the 
event. Egypt was conquered by the Babylonians : 
and after the Babylonians, by the Persians; and 
after the Persians, it became subject to the Mace¬ 
donians, and, after the Macedonians, to the Romans, 
and, after the Romans, to the Saracens, then to 
the Mamelucs, and is now a province of the 
Turkish Empire.” 

The prophecies of Jeremiah and Ezekiel, con¬ 
cerning Zedekiah, may also be mentioned: as they 
are recorded in the 34th chapter of the former, 
and 12th of the latter. By the former it was told 


176 


THE SCRIPTURES. 


that the king of Babylon should take the city, and 
burn it with fire. And that Zedekiah should not 
escape out of his hands. That he should speak 
with the King of Babylon, and should go to 
Babylon—“ yet that he should not die' by the 
sword”—“ but should die in peace.” Ezekiel pro¬ 
phesied that he “ should not see Babylon, though 
he should die there.” This darkness of expression, 
Josephus intimates, induced Zedekiah to give no 
credit to either of these prophecies. But the event 
realized them both. The city was taken—Zede¬ 
kiah fell into the hands of his enemies. He was 
brought to Riblah, a city of Syria, where 
Nebuchadnezzar gave judgment upon him. His 
sons were slain in his presence, and then they put 
out his eyes, and carried him to Babylon, where 
he died. 2 Kings xxv. 6, 7. Josephus, Antiq. Book 
10, c. 8. 

Many others, equally striking, might be selected, 
but they would swell this work beyond the 
limits which I have proposed. 

The prophecies, however, which related to the 
Messiah, being of a peculiar character, deserve to 
be brought into view. 

The promise made to Abraham, to Isaac, and 
to Jacob, in nearly the same language, may very 
properly be considered among the prophecies 
relating to Jesus Christ. “In thee, and in thy 
seed, shall all the families of the earth be blessed.” 
These expressions were repeated to all three of 
the patriarchs. And, in the diffusion of light and 
knowledge, from the nation of the Jews, and the 


THE SCRIPTURES. 


177 


Wyoming of tlie Messiah, through them, this promise 
or prophecy has been fulfilled. But a similar 
declaration cannot he made of any other nation on 
the earth. In the blessing pronounced by Jacob 
on his sons, the following expressions occur: 
“ The sceptre shall not depart from Judah, nor a 
lawgiver from between his feet, until Shiloh come, 
and unto him shall the gathering of the people he.” 
Accordingly, through all the changes and revolu¬ 
tions, captivities and desolations that overtook 
that favoured yet rebellious people, the Jewish 
polity never was totally destroyed, nor the national 
sovereignty entirely overthrown till the Messiah 
came. 

He was spoken of as a King, a Prophet, and a 
Priest, a Deliverer—the Mighty God, the Ever¬ 
lasting Father. And yet that he should be a man 
©f sorrows and acquainted with grief—that he 
should be led as a lamb to the slaughter, and, as 
a sheep before her shearers is dumb, so he openeth 
not his mouth. He was to be numbered with 
transgressors, yet he did no sin 9 neither was guile 
found in his mouth. Though a Priest, yet he was 
not to come of that tribe to which the priesthood 
was confined. Bethlehem was to be the place of 
his nativity, yet he was to be called out of Egypt— 
of the house and lineage of David, yet the Son 
of a virgin. Though titles are here given that 
never were (in Scripture) applied to any other 
man, yet he is at the same time represented as 
brought to the greatest humiliation, and even to 
death. Of that death, some of the most minute 


178 


THE SCRIPTURES. 


particulars are mentioned. His being “led from 
judgment”—being numbered with transgressors— 
his grave with the wicked—and with the rich in 
his death—“They should look on him whom they 
had pierced —not a bone of his should be broken, 
neither should he be suffered to see corruption [or 
his body to putrefy]—they parted his garments 
among them, and for his vesture did they cast 
lots.” All these are both the language of pro¬ 
phecy and the language of history. Nor did one 
©f the prophecies relating to the Messiah fail of 
its accomplishment in Jesus Christ. 

The celebrated British orator, Erskitte, in his 
speech on the trial of Williams, remarked, “ I con¬ 
sider the prophecy relative to the destruction of 
the Jewish nation, if there were nothing else to 
support Christianity, as absolutely irresistible.” 

The various incidents connected with this pro¬ 
phecy and the fulfilment of it, are so interesting, 
and so intimately connected with each other, that 
it would be impossible to present the subject in its 
full force, without very far exceeding the limits to 
which I am confined. And yet it is too striking to 
be passed over altogether. 

Jerusalem was built on two mountains, and was 
fortified on every side, with three walls of great 
strength, except on one side, which was deemed 
inaccessible, and there it was defended by only 
one wall. On these walls were one hundred and 
thirty-four towers—besides which, in different 
parts of the city, were towers and forts of extra¬ 
ordinary strength and magnificence: some of 


THE SCRIPTURES. 


m 


which were said to be of such exquisite workman¬ 
ship, as to have the appearance of being hewn out 
of a single block of marble. 

The richness, grandeur, and beauty of the tem¬ 
ple rendered it an object of admiration to the 
world. Its strength corresponded to its magnifi¬ 
cence and splendour. It is described as being four 
furlongs in circuit, one hundred cubits high, and 
being built on a mountain; its foundations were 
three hundred cubits deep. In these foundations, 
were stones more than sixty feet long, and in the 
superstructure there were blocks of the whitest 
marble, sixty-eight feet long, seven feet thick, and 
nine broad. How astonishing then must it have 
been to the disciples of our Lord, to be told, that 
not one stone of this ponderous edifice should be 
left upon another, that should not be thrown 
down ! 

As our Lord was about entering the city, a few 
days before his crucifixion—“ When he was come 
near, he beheld the city, and wept over it, saying 
if thou hadst known, even thou, at least in this thy 
day, the things which belong unto thy peace ! but 
now they are hid from thine eyes. For the days 
shall come upon thee, that thine enemies shall cast 
a trench about thee, and compass thee round, and 
keep thee in on every side. And lay thee even 
with the ground, and thy children within thee: 
and they shall not leave in thee one stone upon 
another; because thou knewest not the time of thy 
visitation,” Luke xix. 41, &c. 

After this, while in the temple, teaching the 


180 


THE SCRIPTURES. 


people, the high priests and elders, Scribes, and 
Pharisees, &c. successively came unto him, with 
artful and insidious questions, that they might, it 
possible, “ entangle him in his talkto whom, 
with his accustomed dignity and wisdom, he 
returned such answers as carried conviction to 
their hearts, and at once silenced and astonished 
them. Having, with the most exquisite keenness 
of reproof, exposed the hypocrisy and wickedness 
of the Scribes and Pharisees, he proceeded to 
denounce against Jerusalem the heavy vengeance 
that had, for ages, been accumulating in the vials 
of divine displeasure; expressly declaring, that it 
should be poured upon that generation : and adding 
that pathetic apostrophe to this devoted city, “ O, 
Jerusalem, Jerusalem ! thou that killest the pro¬ 
phets, and stonest them that are sent unto thee, 
how often would I have gathered thy children 
together, as a hen gathereth her chickens under 
her wings, and ye would not! Behold, your house 
is left unto you desolate.” 

Soon after this, he went out of the temple, and, 
as he departed, his disciples drew his attention to 
the wonderful magnitude and splendour of the 
edifice: how it was “ adorned with goodly stones 
and gifts.” In reply he said, “ Verily, I say unto 
you, there shall not be left here one stone upon 
another, that shall not be thrown down.” 

The prophecy extended to the signs which 
should precede this awful event—all which was 
completely verified, in the wars, and earthquakes, 
and famines, and pestilence) and fearful signs and 


/ 

THE SCRIPTURES. 181 

wonders which marked the approaching overthrow 
of the city, the temple, and nation of the Jews. 
The calamities of that time fully verified his 
declarations, when he said, “ there shall be great 
tribulation, such as was not since the beginning 
of the world, no, nor ever shall be,” Matt. xxiv. 21. 

The city was besieged by the Romans sud¬ 
denly, and at the feast of the passover—when it 
was thronged with Jews from all quarters. They 
were divided into three factions among themselves, 
who involved the whole city in one continued 
scene of rapine, murder, and confusion. With the 
most demoniac fury they burned their stores of 
provisions—the dead were left unburied in their 
streets and houses—famine and pestilence were 
soon added to their calamities, and were not less 
destructive than the sword. 

Josephus estimates the number of those who 
perished in the siege, at one million, one hundred 
thousand ! To which may be added the immense 
numbers of those who perished in other places—by 
the sword of their enemies, by famine, by pesti¬ 
lence, and by one another’s hands. 

The streets and alleys were obstructed with 
dead, vast numbers were piled up under the walls 
—and the channels literally streamed with blood. 

Titus, in a council of war, had determined to save 
the temple; but it was burnt, notwithstanding his 
utmost endeavours to save it. The scene at that 
moment, as described by the historian, is of a 
deeply affecting nature. 

When the temple became completely enveloped 

R 


182 


THE SCRIPTURES. 


in flames, from the extent of the conflagration, it 
impressed the distant spectator with an idea, that 
the whole city was on fire. The tumult and dis¬ 
order which ensued on this event, says Josephus, 
it is impossible to describe. The shouts of the 
Roman legions, the outcries of the Jews—and the 
lamentations of those who were pent up between 
the enemy and the flames mingled in awful 
confusion. Those on the hill, and those in the 
city, seemed mutually to return the groans of each 
other: while the lamentations from the city were 
re-echoed from the mountains, and even from 
beyond Jordan. 

In the mean time, the flames which enveloped 
the temple were so violent and impetuous, that 
the lofty hill on which it stood appeared, even 
from its deep foundations, as one large fire. The 
blood of the vanquished flowed in proportion. 
The ground could not be seen for the dead bodies, 
over which the Romans trampled in pursuit of 
those who were yet alive—while the roar of the 
flames, the clashing of arms, the groans of the 
dying, and the shrieks of despair augmented the 
tremendous horrors of a scene, to which the pages 
of history can furnish no parallel. 

Thus 44 the vial of divine wrath was poured out 
upon this devoted city, and Jerusalem, once a praise 
in all the earth, and the subject of a thousand 
prophecies, deprived of the staff of life, wrapped in 
flames, and bleeding on every side, sunk into utter 
ruin and desolation.” 

Nor was the desolation confined to the city; 


TflE SCRIPTURES. 


183 

u ^ r * c h territory of Judea was converted into a 
desolate waste. Every where ruin and desolation 
presented themselves to the solitary traveller, 
and a melancholy and death-like silence reigned 
over the whole region.” 

Titus having given orders for the city to be 
razed to its foundations, it was so effectually done 
by the soldiers, that they not only threw down the 
buildings, but even dug up their foundations. 
The temple, though constructed of such enormous 
stones, was so completely demolished, that it is 
said the Romans absolutely ploughed up its founda¬ 
tions with a ploughshare. 

Such was the improbability of these events, 
when they were foretold by our Lord, that Titus 
himself, after he had taken the city, with its 
various fortifications, was astonished at his success, 
and exclaimed, £C Had not God himself aided our 
operations, and driven the Jews from their for¬ 
tresses, it would have been absolutely impossible 
to have taken them, for what could men or 
engines do against such towers as these?” 

The testimony of the evangelists and apostles, 
to the life and doctrines of our blessed Lord, is 
of more weight than simply the testimony of so 
many eye-witnesses. That the writings of the 
New Testament are ascribed to their real authors; 
and that they have been held in the highest esti¬ 
mation, from the time they were written, through 
the ages which immediately followed—is proved by 
a regular series of writers, from those times down 
to a period not remote from our own. 


184 * 


THE SCRIPTURES. 


But this is not the only circumstance to be 
noticed when speaking of the character of the 
writers of the New Testament. There is unques¬ 
tionable evidence that the early Christians did, by 
adopting and publishing the doctrines of the Gospel, 
as contained in these writings, expose themselves 
to much persecution, and even to death itself. They 
knew, in the beginning, that this would be the case, 
for the crucifixion of their Lord, was of itself a 
sufficient evidence of what they were to encounter. 
So sensible were they of these things, that one of 
them declared: 44 If in this life only we have hope, 
we are of all men most miserable.” 44 For I think,” 
said he, 44 that God hath set forth us the apostles, 
last, as it were appointed to death: for we are 
made a spectacle unto the world, to angels and to 
men. Even unto this present hour, we both hun¬ 
ger and thirst, and are naked, and are buffeted, 
and have no certain dwelling place: and labour, 
working with our own hands: being reviled we 
bless : being persecuted we suffer it, being defamed 
we entreat: we are made as the filth of the earth, 
and the offscouring of all things unto this day.” 
1 Cor. iv. 9, 11, 12, 13. Yet they declared they 
had 44 not followed cunningly devised fables, when 
they made known the power and coming of our 
Lord Jesus Christ.” With this evidence, and 
supported by an invisible power, they rose superior 
to all the afflictions they had to endure, for such 
was their language. 44 Who shall separate us from 
the love of Christ ? Shall tribulation, or distress, 
or persecution, or famine, or nakedness, or peril, 


THE SCRIPTURES. 


185 


or sword? As it is written, for thy sake we are 
killed all the day long, we are accounted as sheep 
for the slaughter. Nay, in all these things we are 
more than conquerors, througli him that loved us. 
For I am persuaded, that neither death, nor life, 
nor angels, nor principalities, nor powers, nor 
things present, nor things to come, nor height, nor 
depth, nor any other creature, shall be able to 
separate us from the love of God in Christ Jesus 
our Lord.” Horn. viii. 35, to the end. 

Now what, it may be asked, could induce men 
to speak as they spoke, and suffer what they 
endured? Nothing of a sordid nature: nothing but 
the most unshaken belief of the truth of what they 
published to the world, by preaching and by writing. 

It is acknowledged on all hands, that no system 
of morality ever published to the world, can com¬ 
pare with that of the Gospel. Is it then even 
probable that men would become impostors to 
promulgate virtue—to promote the happiness of 
man, and at the sacrifice of ease, of liberty, and 
life ? Such an event would indeed be a pheno¬ 
menon, a mystery on which those the least disposed 
to scepticism might well doubt. It is truly one of 
the most improbable conjectures, that could be 
formed, and certainly, could add no credit to any 
cause, in support of which it might be advanced. 

If the apostles and evangelists did believe in the 
relations of facts which they gave: their testimony 
cannot be considered of doubtful authority. They 
had ample opportunity to be thoroughly acquainted 
with those facts, and the situation in which they 
r 3 


186 


THE SCRIPTURES. 


were placed, rendered it (I would say) impossible 
that they should be mistaken. 

The discrepances which are discoverable in the 
writings of the evangelists, are no argument against 
the authenticity ''df*those accounts. The seeming 
disagreement arises from the shortness of the res¬ 
pective narratives, together with our imperfect 
knowledge of the manners, and even modes of 
expression, which belonged to those times. 

On the contrary that very discrepance, allowing 
the disagreement in its utmost latitude, is an argu¬ 
ment of the authenticity of those Scriptures. For it 
proves conclusively that there was, in compiling 
those histories, no combination , to impose a fraud on 
the world. And we cannot for a moment suppose 
that a fraud was intended to be committed, without 
being led, at once to the conclusion, that a combi¬ 
nation would have been the very first step, to give 
that fraud consistency and plausibility. 

These writings however carry with them the 
internal evidences of truth and honest simplicity. 
And we cannot attribute to them one single 
improper motive, one single falsehood, without 
resorting to hypotheses of the most improbable 
kind. 

It may not be improper here, to make some 
remarks on the authenticity of the Scriptures, and 
to draw the necessary distinction between genuine¬ 
ness and authenticity. “ A genuine book,” says 
Bishop Watson, “ is that which is written by the 
person whose name it bears, as the author of it.” 
Dr. Johnson defines authenticity to be 44 genuineness, 


THE SCRIPTURES* 


187 


authority.” Authenticity therefore embraces not 
only genuineness, but also the truth of what is 
related, and the authority on which it rests. The 
word does not simply mean that what is written is 
true, and ascribed to its real author; for in this 
sense, it would be equally applicable to works of 
the most frivolous description. It has also, and 
in an especial manner, reference to the authority, 
as well as truth, of the book or writing to which it 
is applied. 

When we consider the necessity there is, and 
has been, for some acknowledged authority, to 
which to bring the conflicting opinions of men— 
when we remember the extraordinary manifesta¬ 
tions of Power, which attended the first promulga¬ 
tion of the Scriptures, and the miraculous manner 
in which they have been preserved, as well as the 
truth of the different portions of history, of pro¬ 
phecy, and of doctrine they contain, we must he 
sensible that Divine Interposition has not been so 
evidently displayed, in relation to any other writing 
whatever. And therefore, we must acknowledge 
their authenticity stands on more elevated ground 
than that of any other writing in the world. 

The miracles recorded in them, rest on the 
strongest grounds that could exist in the nature of 
things. To deny that miracles could be performed, 
is not properly a deistical, but an atheistical senti¬ 
ment. For he that believes in a God, who created, 
and still upholds the universe, by his Power and 
Providence—who originally established the laws 


THE SCRIPTURES. 



188 

by which all nature is governed, must also admit 
that he can impede or suspend the operation of 
those laws, or turn the course of events which are 
going on under them. Thus it is evident, the 
possibility of miracles cannot be denied, without, 
at the same time, denying the Being or the Provi¬ 
dence of God. 

The possibility of miracles being admitted, and 
the evidence of their having taken place, being 
the strongest that could possibly be produced, it 
devolves on the infidel to admit their truth, 01 
produce counter evidence of superior weight, which 
it is impossible he should do. 

Thus the Scriptures, as a historical or external 
evidence of revealed religion, have stood, and will 
stand, all the combined forces of infidelity. They 
have stood for ages—believed and vindicated by 
the greatest and best of men. 

The young and inexperienced may rest assured, 
that it is more by ridicule, profane jests, and 
unfounded assertions, than by reason or evidence, 
that the infidel endeavours to invalidate or discredit 
the truths of the Gospel. 

But over and above all this, the Christian system, 
as represented in the Scriptures of Truth, carries 
with it the evidence of its divine origin. The ex¬ 
cellence of its moral precepts, the pure, sublime, 
and rational devotion it embraces, and the clear 
views it gives of the relation between the creatures 
and the Creator, may be said to be without a par¬ 
allel in the world, and are every way worthy of its 


THE SCRIPTURES. 


189 


Divine Author. But the best and most conclusive 
eviden'ce in its favour, is to he found in the experi¬ 
ence of those, who come under the blessed influence 
of those principles, to which the Scriptures bear 
testimony. 


CHAP. VIII. 



OF IMMEDIATE REVELATION, AND THE INFLUEN¬ 
CES OF THE HOLY SPIRIT. 

Man, merely by his natural faculties, never 
could have acquired a knowledge of God, or of 
the means of obtaining his approbation. And 
consequently there was a necessity for a revelation 
both of his will and his attributes. This revelation 
was afforded in the very beginning of time, and 
became more and more clear, till the full intro¬ 
duction of that dispensation, which is spoken of as 
marking “ the last daysand consequently in 
which there is to be no change. 

It is unnecessary to enumerate particular exam¬ 
ples of Immediate Revelation, in the Patriarchal 
ages, and during the legal Dispensation, or to 
show, that on the introduction of the Gospel Dis¬ 
pensation, dime revelation was more remarkably 
afforded than under the law. For all the various 
denominations, professing the Christian religion, 
will readily accede to this position. It will also be 
granted, I apprehend, that the influence which 
regulated the lives of the patriarchs, prophets, and 
apostles, was of the same Spirit which opened to 
their minds, a knowledge of future events. 


OF IMMEDIATE REVELATION. 


191 


I take it therefore for granted, that immediate 
revelation, and the perceptible influences of the 
Holy Spirit, were enjoyed from the earliest periods 
of human society, to the introduction of the Gospel 
Dispensation; and that at this important era, it 
was more eminently experienced than at any 
previous time. The first inquiry then will he 
whether this favour is continued to the Church or 
not ? 

The Society of Friends believe that it is; and 
they think they are supported in this belief by the 
testimony of Scripture, as well as by individual 
experience. 

In order, therefore, to decide whether immediate 
revelation was only a circumstance which attended 
the introduction of the gospel dispensation, or was 
really an essential part of that dispensation itself, 
we shall examine, first, a few of the prophecies 
which related to it; and then, some of the testis 
monies which are to be found of their fulfilments 
Isaiah, who has been called the evangelical prophet, 
from his clear prophecies relating to the Messiah, 
and the nature of his kingdom, says, “ For I will 
pour water upon him that is thirsty, and floods 
upon the dry ground: I will pour my Spirit upon 
thy seed, and my blessing upon thine offspring,” 
xliv. 3. In speaking of the coming and sufferings 
of Christ, he says, “ So shall he sprinkle many 
nations: the kings shall shut their mouths at him; 
for that which had not been told them shall they 
see, and that which they had not heard shall they 
consider,” ib. lii. 15. And, after that clear 


102 OP IMMEDIATE REVELATION. 

prediction of the sufferings and death of Christ, 
and the accession of the Gentiles which should 
follow, he says, “ And all thy children shall be 
taught of the Lord, and great shall be the peace 
of thy children,” ib. liv. 13. And, in connexion 
with the same prophecy, he says, “ Incline your 
ear, and come unto me, hear, and your soul shall 
live : and I will make an everlasting covenant 
with you, even the sure mercies of David. 
Behold, I have given him for a witness to the 
people, a leader and commander to the people,” 
ib. lv. 3, 4. “ For thus saith the high and lofty 

One, that inhabiteth eternity, whose name is Holy: 
I dwell in the high and holy place, with him also 
that is of a contrite and humble spirit, to revive 
the spirit of the humble, and to revive the heart of 
the contrite ones,” ib. lvii. 15. “ As for me, this is 

my covenant with them, saith the Lord; my Spirit 
that is upon thee, and my words which I have put 
in thy mouth, shall not depart out of thy mouth, 
nor out of the mouth of thy seed, nor out of the 
mouth of thy seed’s seed, saith the Lord, from 
henceforth and for ever,” ib. lix. 21. “ Thy sun 

shall no more go down, neither shall thy moon 
withdraw itself: for the Lord shall be thine ever¬ 
lasting light , and thy God thy glory,” ib. lx. 19, 
20. “ Behold, the days come, saith the Lord, 

that I will make a new covenant with the house 
of Israel, and with the house of Judah: not 
according to the covenant that I made with their 
fathers, in the day that I took them by the hand, 
to bring them out of the land of Egypt,”—“But 


OP IMMEDIATE REVELATION 1Q3 

this shall be the covenant that I will make with 
the house of Israel: after those days, saith the 
Lord, I will put my law in their inward parts, 
and write it in their hearts; and will be then* 
God, and they shall be my people. And they 
shall teach no more eveyy man his neighbour, and 
every man his brother, saying, know the Lord, 
for they shall all know me, from the least of 
them, unto the greatest of them,” Jer. xxxi. 
31—34. This is called an everlasting covenant, 
ib. xxxii. 40. Ezek. xvi. 60. and xxxvii. 26. Heb. 
xiii. 20. 

The prophet Ezekiel, also, in speaking of the 
blessings of Christ’s kingdom, says, 44 A new heart 
also will I give you; and a new Spirit will I put 
within you 44 And I will put my Spirit within 
you, and cause you to walk in my statutes, and 
ye shall keep my judgments, and do them,” Ezek. 
xxxvi. 26, 27. 

44 And it shall come to pass afterwards, [or, as 
the apostle Peter expressed it 4 in the last daysQ 
that I will pour out my Spirit upon all flesh; and 
your sons and your daughters shall prophesy, 
your old men shall dream dreams, your young 
men shall see visions: and also upon the servants 
and upon the hand-maids, in those days, will I 
pour out my Spirit,” Joel. ii. 28, 29. 

If these prophecies apply to the gospel dispen¬ 
sation, which I apprehend will not be called in 
question, they certainly apply to this dispensation 
as its permanent characteristics, and not as mere 
circumstances attending its introduction. 


194 OF IMMEDIATE REVELATION. 

The testimony of our Lord himself, and of the 
apostles and evangelists, very fully corroborates 
and confirms the prophecies that went before, and 
still maintains the same doctrine, of the permanent 
nature of this trait in the character of the new 
dispensation, and of the necessity that it should 
be so. 

Both the prophets and apostles represented the 
legal dispensation inferior to that of the gospel, 
in divers respects, and, in a particular manner, in 
the greater affusion of the Holy Spirit, and con¬ 
sequently a more eminent degree of immediate 
revelation. For the old covenant was to give way 
to one “ more excellent, and established upon 
better promises,” Ileb. viii. 6. in which the access 
to God should be more easy, the revelation of 
his will be immediate , and this glorious privilege 
be placed within the reach of “ all,” “from the least 
to the greatest” 

When our Lord had risen from the dead, and 
was giving his disciples that general commission 
for publishing his doctrines, he said, “ All power 
is given unto me in heaven and in earth” —“ and, 
lo, I am with you alway, even unto the end of the 
world,” Matt, xxviii. 18, 20. These declarations 
of our Lord were not confined, in their application, 
to those who were then present: but we may 
adopt the language of the apostle, that “what¬ 
soever was written aforetime, was written for our 
learning, that we, through patience and comfort 
of the Scriptures, might have hope,” Rom. xv. 
4. And therefore, as firmly as we believe in 


OF immediate revelation. 195 

the power of our Lord and Saviour, so firmly 
we may be assured, on the same authority, of his 
presence with his servants through all ages. 

Previous to his crucifixion, and in order to 
prepare them for that event, and for a clear 
understanding of the nature of the dispensation 
which he introduced, he impressed on their minds, 
in a remarkable manner, this very doctrine which 
we hold, of the Holy Spirit: its sensible influences 
on the mind, and its revealing operations. u And 
I will pray the Father, and he shall give you 
another Comforter, that he may abide with you 
for ever.” Here is clearly set forth the permanence 
of this favour to the true believers. It was not to 
be a transient thing, afforded for a limited period— 
but to abide with his disciples for ever . He 

proceeds, u Even the Spirit of truth; whom the 
world cannot receive, because it seeth him not, 
neither knowetli him: but ye know him; for he 
dwelleth with you, and shall be in you,” John 
xiv. 16, 17. And, in the 25th and 26th verses of 
the same chapter, he adds, “ These things have I 
spoken unto you, being yet present with you. 
But the Comforter, which is the Holy Ghost, 
whom the Father will send in my name, he shall 
teach you all things, and bring all things to your 
remembrance, whatsoever I have said unto you.” 
And again, in the next chapter, he says, “ As the 
branch cannot bear fruit, except it abide in the 
vine, no more can ye, except ye abide in me. I 
am the vine, ye are the branches: he that abideth 
in me, and I in him, the same bringeth forth much 


196 OF IMMEDIATE REVELATION 

fruit; for without me ye can do nothing- If a man 
abide not in me, he is cast forth as a branch, and 
is withered,” U. 4, 6. That the Holy Spirit was 
received by the primitive believers* according to 
these promises, will not be called in question, by 
any denomination of Christians. Nor was it 
conferred in only a few cases, or at a particular 
period. It fell on Cornelius and his household. 
It was received by the converts of Samaria, Acts 
viii. 15. The same favour was enjoyed by the 
churches throughout Judea, Galatia, and Samaria r 
ib. ix. 31. Thus also at Antioch, and the region 
round about, “ the disciples were filled with joy, 
and with the Holy Ghost,” ib. xiii. 52. 

We are not, however, without examples of a 
contrary nature, which also deserve to be noticed, 
rhe eloquent Apollos, in his first visit to Ephesus, 
was instructed only in John’s baptism j and though 
he was fervent in spirit, yet he did not fully preach 
the doctrines of the gospel, so that Aqrnla and; 
Priscilla found it necessary to instruct him more 
perfectly. And that the most important defect in 
his doctrine related to immediate, divine influence, 
appears from the next chapter. For it is recorded 
there, that Paul, having passed through the upper 
coasts, came to Ephesus, (where Apollos had just 
been preaching, before, he was more perfectly 
instructed,) and found certain disciples, of whom 
he inquired if they had received the Holy Ghost 
since they believed ? But they had not so much 
as heard whether there was one or not. But, 
during his stay, and religious exercises with them. 


OP IMMEDIATE REVELATION. 197 

the Holy Spirit was communicated to them, and 
it is very evident that they were not fully 
introduced into the church, until they had received 
it, Acts xviii. and xix. Though Simon Magus 
had received the tenets of the Christian religion, 
and been so far initiated into the society of the 
primitive believers, as to be baptized in water, yet, 
not having received the Holy Spirit, it was found 
that he had neither part nor lot in the matter, 
Acts viii. 21. 

The doctrines of the New Testament confirm 
these historical evidences, in establishing the 
influences of the Holy Spirit, as a permanent 
character of the gospel dispensation. 

But, lest it might be objected that, if miracles 
and the gift of tongues have ceased, the gift of the 
Holy Spirit has ceased also: a few remarks may 
be made to obviate such an objection. 

The apostle enumerates various operations of 
the same Spirit. “For to one is given, by the 
Spirit, the word of wisdom ; to another the word 
of knowledge, by the same Spirit; to another faith, 
by the same Spirit; to another the gift of healing, 
by the same Spirit ; to another the working of 
miracles; to another prophecy; to another dis¬ 
cerning of spirits; to another divers kinds of 
tongues; to another the interpretation of tongues: 
but all these worketh that one and the self-same 
Spirit, dividing to every man severally as he will,” 
1 Cor. xii. 8—11. From the whole tenor of this 
chapter, as well as from the nature of things, it is 
evident, that individuals might possess some of 
s 3 


198 OF IMMEDIATE REVELATION. 

these gifts without possessing all. For says the 
apostle, “ Are all prophets ? are all teachers ? are 
all workers of miracles? have all the gifts of 
healing? do all speak with tongues?” v. 29, 39. 
Therefore, the absence of any of these gifts cannot 
be considered an evidence of the absence of that 
Spirit, from which they all proceeded. It should 
further be observed, that “faith,” “the word of 
wisdom, the word of knowledge,” and “ teaching,” 
are all ascribed to the same Spirit that enabled 
them to work miracles. Is faith now ceased in 
the church ? is there no longer a word of wisdom, 
of knowledge, or of true teaching, to be found 
among the followers of Jesus Christ? And, if 
these have not ceased, then the Holy Spirit has 
not ceased to be conferred, for the apostle attributes 
them to the same Spirit. 

“ The love of God,” said the apostle, “ is shed 
abroad in our hearts by the Holy Ghost, which 
is given us,” Rom. v. 5. If the love of God was 
shed abroad in their hearts, by the Holy Spirit, by 
what means is it to be shed abroad in our hearts ? 
or are Christians now to be totally destitute of that 
love? 

That the in-dwelling of this Spirit, in man, is a 
permanent doctrine of the gospel, is further mani¬ 
fested by the following passages: “ For to be 
carnally-minded is death; but to be spiritually- 
minded is life and peace.” “ But ye are not in the 
flesh, but in the spirit, if so be that the Spirit of 
God dwell in you. Now if any man have not the 
Spirit of Christ , he is none of his. And, if 






OP IMMEDIATE REVELATION. 199 

Christ be in you, the body is dead, because of 
sin; but the Spirit is life, because of righteous¬ 
ness. But if the Spirit of him that raised up Jesus 
from the dead dwell in you, he that raised up 
Christ from the dead shall also quicken your 
mortal bodies, by his Spirit that dwell eth in you.” 
u For as many as are led by the Spirit of God, 
they are the sons of God,” Rom. viii. 6, &c. 
44 Christ in you, the hope of glory,” 1 Cor. i. 27. 
44 For what man knoweth the things of a man, 
save the spirit of a man which is in him ? even so 
the things of God knoweth no man but the Spirit 
of God. Now we have received, not the spirit of 
the world, but the Spirit which is of God; that 
we might know the things which are freely given 
to us of God,” ib. ii. 12. 44 Know ye not that ye 

are the temple of God, and that the Spirit of God 
dwelleth in you?” ib. iii. 16. 44 No man can say 

that Jesus is the Lord, but by the Holy Ghost,” 
ib. xii. 3. 44 But the natural man receiveth not 

the things of the Spirit of God; for they are 
foolishness unto him: neither can he know them, 
because they are spiritually discerned; but he that 
is spiritual judgeth all things,” ib. xiv. 15. In the 
second Epistle to the Corinthians, iii. 8, he calls 
the gospel dispensation, 44 the ministration of the 
Spirit.” 44 Where the Spirit of the Lord is there 
is liberty,” 2 Cor. iii. 17. 44 For God, who com¬ 

manded the light to shine out of darkness, hath 
shined in our hearts , to give the light of the know ¬ 
ledge of the glory of God, in the face of Jesu* 
Christ,” ib. iv. 6. 44 For ye are the temple of the 

living God; as God hath said, I will dwell in 


200 OF IMMEDIATE REVELATION. 

them, and walk in them, and I will be their God, 
and they shall be my people,” ib . vi. 16. 46 Know 
ye not your own selves, how that Jesus Christ is in 
you, except ye be reprobates?” ib. xiii. 5. 44 That 

the blessing of Abraham might come on the Gentiles 
through Jesus Christ; that we might receive the 
promise of the Spirit, through faith,” Gal. iii. 14. 
« And because ye are sons, God hath sent forth the 
Spirit of his Son into your hearts, crying, Abba, 
Father,” ib. iv. 6. 44 In whom ye also are builded 

together for an habitation of God, through the 
Spirit,” Epli. ii. 22. 44 For this cause I bow my 

knees unto the Father of our Lord Jesus Christ, 
of whom the whole family in heaven and earth is 
named, that he would grant you, according to the 
riches of his glory, to be strengthened with might, 
by his Spirit , in the inner man; that Christ may 
dwell in your hearts by faith,” ib. iii. 14, &c. 
“ There is one body and one Spirit, even as ye are 
called in one hope of your calling : one Lord, one 
faith, one baptism; one God and Father of all, 
who is above all, and through all, and in you all” 
ib. iv. 4, &c. 44 But all things that are reproved 

are made manifest by the light; for whatsoever 
doth make manifest is light,” ib. v. 13. 44 Christ 

in you, the hope of glory,” Col. i. 27. 44 He, 

therefore, that despiseth, despiseth not man but 
God, who hath also given unto us his Holy Spirit,” 
1 Thess. iv. 8. 44 Whereof the Holy Ghost also 

is witness to us; for after that he had said before, 
this is the covenant that I will make with them, 
after those days, saith the Lord; I will put my 
laws into their hearts, and in their minds will I 


OF IMMEDIATE REVELATION. 


201 


write them,” Heb. x. 15, 16. 46 If we love one 

another, God dwelleth in us, and his love is 
perfected in us. Hereby know we that we dwell 
in him, and he in us, because he hath given us of 
his Spirit,” 1 John iv. 12, 18. “ And hereby we 

know that he abideth in us, by the Spirit which 
he hath given us,” ib. iii. 24. 44 And it is the 

Spirit that beareth witness, because the Spirit is 
truth,” ib. v. 6. 

I might add the testimony of writers eminent 
for their piety, in a regular series, from the days 
of the apostles down to the present time. A few 
however will be sufficient. 

Justin Martyr*, who lived about the year 123, 
says, 44 God hath built to himself a natural temple 
in the consciences of men, as the place wherein he 
would he worshipped: and it is there men ought 
to look for his appearance, and reverence or 
Worship him.” 

Clemens of Alexandria, who lived about the 
year 190, hears testimony to the continuance of 
6i divine inspiration.” “There is a difference, 
says he, 44 betwixt that which any one saith of the 
Truth, and that which the Truth itself, interpreting 
itself, saith.” 

And Tertullian, who was cotemporary with 
Clemens, acknowledges 44 the holy guidance of the 
universal light in the conscience.” 

Hieromsays: 44 The law is Spiritual, and we 
have need of a revelation to understand it. 

Origen, who lived in the beginning of the third 
century, speaks of 44 An immutable Law; which, 


OF IMMEDIATE REVELATION. 

with the knowledge of good and evil, is engraven 
upon the heart, and grafted into the soul of man.” 

Gregory the great, on the words (He shall teach 
you all things,) says: “ Unless the same Spirit sit 
upon the heart of the hearer, in vain is the discourse 
of the doctor,” (or teacher.) “For unless he that 
teacheth he within , the tongue of the doctor that is 
without, lahoureth in vain.” 

Lactantius, in the beginning of the fourth 
century, (besides many other remarks of the same 
kind,) said, that “as men receive (Christ) into 
their hearts, he buildeth a divine and immortal 
temple in them.” 

Athanasius, a few years after the last writer, 
*ays to the Gentiles: “ The way whereby to attain 
to the knowledge of God, is within us. Which is 
proved from Moses ; who saith, the word of God 
is within thy heart; and from this saying of Christ, 
the faith and kingdom of God is within you. If 
then the kingdom of God be within us, just so 
are we able to understand the word, or voice of 
the Father.” 

Chrysostom, in the latter part of the fourth 
century, says: “ Wherefore let none blame the 
light they are not saved, but their own rebellion, 
who refuse to be saved by it.” And this he calls, 
“ A Teacher or Instructor, dwelling in man’s 
nature.” 

Augustin, who was nearly or quite cotemporary 
with Chrysostom, says: “ It is the inward Master 
that teacheth: it is Christ that teacheth; where 
this Inspiration and Unction is wanted, it is in vain 


OF IMMEDIATE REVELATION. 2GS 

that words from without are beaten in.” “ For 
he that created ns, and redeemed us, and called us 
by faith, and dwelleth in us by his Spirit, unless 
he speaketh unto you inwardly, it is needless for 
us to cry out.” And in his discourse on John, he 
remarks: “God is properly King of minds or 
souls; because when he is received in, he govern- 
eth by his Divine Power and Spirit in the heart; 
therefore his kingdom is not after the manner of 
this world, but within .” 

Luther, in his Book to the nobility of Germany, 
says: “ This is certain, that no man can make 
himself a doctor of the Holy Scriptures; but the 
Holy Spirit alone.” And again, in the Magnificat 
he says: “ No man can rightly understand God, 
or the word of God, unless he immediately receive 
it from the Holy Spirit; neither can any receive it 
from the Holy Spirit, except he find it by experi¬ 
ence in himself; and in this experience the Holy 
Ghost teaches, as in his proper school: out of 
which school nothing is taught but mere talk.” 

Melancthon, in his Annotations upon John 6th, 
expresses the following sentiment: “Who hear 
only an outward voice, hear the creature; but 
God is a Spirit, and is neither discerned, nor 
known, nor heard but by the Spirit; and therefore 
to hear the voice of God, to see God, is to know 
and hear the Spirit.” “ By the Spirit alone God 
is known and perceived.” 

The writings of Thomas a Kempis, abound with 
sentiments of the kind. “ He is that divine prin¬ 
ciple which speaketh in our hearts;' and without 


204 


OF IMMEDIATE REVELATION. 


which there can be neither just apprehension nor 
rectitude of judgment.” Book 1, c. 3, § 2. “The 
more a man is devoted to internal exercises and 
advanced in singleness and simplicity of heart, the 
more sublime and diffusive will be his knowledge: 
which he does not acquire by labour or study, but 

receives from divine illumination, ib. § 4. 6 The 

kingdom of God is within you, saith our blessed 
Redeemer. Abandon therefore the cares and plea¬ 
sures of this wicked world, and turn to the Lord 
with all thy heart, and thy soul shall find rest. If 
thou withdrawest thy attention from outward 
things, and keepest it fixed upon what passeth 
within thee, thou wilt soon perceive the ‘coming 
of the kingdom of Godfor the kingdom of God 
is that peace and joy in the Holy Ghost, which 
cannot be received by carnal and worldly men.” 
Book 2, c. 1, § 1. “ I will hear what the Lord 

my God will say within me” Book 8. c. 1, Discip. 1. 

Thus we have seen, from a copious selection of 
Scripture -evidences, that Immediate, Divine Reve¬ 
lation, is a permanent part of the Christian dispen¬ 
sation, and this doctrine is confirmed by the 
Fathers, the Reformers, and by pious individuals 
of various denominations, in after ages. 

And as it was afforded to the Patriarchs, Pro¬ 
phets, and Apostles, and witnessed to by the 
Fathers, and by men eminent for piety, down to 
the present day, so it will be an illustration of the 
doctrines of the apostles, to present some testimo¬ 
nies from those, who, in different ages, were desti¬ 
tute of the Scriptures. It will be a collateral 


OF IMMEDIATE REVELATION. 


205 


evidence, that through all ages there has been a 
necessity for Immediate Revelation, and the influ¬ 
ences of the Holy Spirit: and that these have been 
afforded, agreeably to the testimony of the apostle 
Peter, when he declared: 44 Of a truth I perceive 
that God is no respecter of persons;” and of Paul, 
when speaking of the Gentiles, he bore testimony, 
that 44 God left not himself without witness” among 
them; and further proved that though they were 
destitute of the outward law, they nevertheless had 
the works of the law written in their hearts. 

Pythagoras calls this divine principle, the 
44 Great Light and Salt of ages.” Anaxagoras 
called it, 44 The Divine mind.” Socrates called 
it, 44 A good Spirit.” Timeus styled it, an 44 Un¬ 
begotten- Principle, and Author of all Light.” 
Hieron, Pythagoras, Epictetus, and Seneca, say 
it is, 44 God in man, or God within.” Plato calls 
it, the 44 Eternal, Ineffable, and Perfect Principle 
of Truth : the Light and Spirit of God.” Plotin 
calls it, 44 The Root of the soul; the Divine Prin¬ 
ciple in man.” Philo, 44 The Divine Power—The 
Infallible, Immortal law, in the minds of men.” 
And Plutarch denominates it, 44 The Law and 
Living Rule of the mind, The Interior Guide of 
the Soul, and Everlasting Foundation of Virtue.” 

Of the operation of this Divine Principle in the 
mind, Plato gives this striking testimony : 44 The 
Light and Spirit of God are as wings to the soul, 
or as that which raises up the soul into a sensible 
communion with God, above the world, which the 
mind of man is prone to slug or bemire itself 

T 


206 OF IMMEDIATE REVELATION. t 

withal.” Cleanthes, a stoic philosopher, consid¬ 
ered that men should be governed “ by that Divine, 
Infinite, and Eternal Nature which is God, uni¬ 
versally diffused or sown through the whole race 
of man, as the most sure and infallible Guide and 
Rule.” “To live,” said he, “according to this 
knowledge and direction, is strictly to live accord¬ 
ing to virtue; not doing any thing that is forbid¬ 
den. The virtue and happiness of man depend 
upon the close correspondence of his mind with 
the Divine Will of Him who governeth the uni¬ 
verse.”—“ The knowledge of God, is imprinted 
on the minds of men.” 

The testimony of Plutarch deserves to he trans¬ 
mitted to posterity. 44 It is a law, not written in 
tables or books, but dwelling in the mind always, 
as a living Rule, which never permits the soul to 
be destitute of an interior Guide.” 44 To debase 
this ancient faith of mankind, and natural belief, 
which is planted in all reasonable souls, is to over¬ 
throw the strong and everlasting foundation of 
virtue.” 

And Seneca bore this noble testimony, (among 
many others,) to this principle: 44 That virtue has 
sent her light before into the minds of all; for 
even they that follow her not , see her.” 

If not only the Patriarchs, Prophets and Apos¬ 
tles, were divinely inspired, but even those deno¬ 
minated heathen, were sensible of a Divine Prin¬ 
ciple in man, illuminating their understandings, 
and 44 raising the soul up into a sensible commu¬ 
nion with God,” how can we suppose that that 


OF IMMEDIATE REVELATION. 20? 

dispensation, which was to he marked by the 
pouring out of the Divine Spirit, should he destitute 
of this very influence to which even the pious 
heathen bore such noble testimony ! 

By the pouring out of the Spirit , mentioned in 
the prophecy which described the Gospel Dispen¬ 
sation, we must understand a more copious affusion 
of the Holy Spirit, than had been communicated 
before. 

In that interesting conversation of our Lord 
with his disciples, before he suffered, and which 
has already been quoted, he was pleased to show 
the near relation, and intimate union which should 
subsist between himself and his true followers. 
And that this near and intimate union, in a spiri¬ 
tual relation, would not be destroyed by his out¬ 
ward presence being taken from them, but rather 
increased. 

If the Holy Ghost is to abide with the true 
believers for ever—to teach them—bring to remem¬ 
brance the precepts of Christ—and show them 
things to come—is it possible that this can be with¬ 
out immediate revelation ? If the near relation in 
which we stand to Christ, is represented by the 
Vine and branches—if we are to derive our whole 
life and activity from him, can it be without our 
drawing divine intelligence from him, or experi¬ 
encing his qualifying, renovating influence ? 

And why should it be thought more extraordi¬ 
nary for him to hold communion with us, than for 
us to hold communion with him ? Pursuing the 
simile of the vine, as used by our Lord, the branches 


208 OF IMMEDIATE REVELATION. 

may return a portion of sap to tlie vin6} but in no 
case, without first receiving it from the vine. Thus 
also in our addresses to God, whether in supplica¬ 
tion or in humble acknowledgment, the language 
must be the language of his own Divine Spirit in 
our hearts; for 44 we know not what we should 
pray for as we ought, but the Spirit itself maketh 
intercession for us;” Rom. viii. 26—enabling us 
to make 44 intercession” 44 according to the will of 
God.” v. 27. And this, in some sort, may be 
compared to the return of the sap, from the branches 
to the vine. But his communion with us , may, on 
the other hand, be compared to the flow of the sap 
from the vine to the branches; for as it is the 
more copious, and the first movement of life, so, 
it is that on which all their life, growth, fruit, and 
circulation of living virtue, depend. Our Father 
who is in heaven, knows what we stand in need of 
before we ask him; Matt. vi. 8.—and therefore 
has no need that we should tell him our wants— 
but we do not know, either what will be acceptable 
to him, or beneficial to ourselves, without intelli¬ 
gence and instruction from him. Thus, in a qua¬ 
lified sense, even our prayers are not necessary, 
as spreading our wants before him, but as impress¬ 
ing them on ourselves, and directing our hearts to 
Him who has made them known to us, and is 
willing to relieve us. 

Under the old covenant dispensation, the highest 
degree of Immediate Revelation was to the pro¬ 
phets. But the new covenant was described as 
eminently superior to the old, in the superior affu- 


OF IMMEDIATE REVELATION. 209 

sion of the spirit of prophecy. “ I will pour out 
my spirit upon all fleshJoel ii. 28.—and sons 
and daughters, servants and handmaids, should 
prophesy. 

If Immediate Revelation, and the Influence of 
the Holy Spirit have ceased, then is the Gospel 
dispensation inferior to that of the Law. They 
not only had the written law, hut they also had the 
opportunity of inquiring at the oracle, on particular 
occasions, which the general Law and Testimony 
could not reach: and thus a knowledge of the 
divine will could be obtained. In addition to this, 
prophets were enabled and commissioned to speak 
in the name of the Most High. But if Immediate 
Revelation has ceased, then we have only a written 
Law and testimony—we have not access to the 
oracle—no priests or prophets can inquire of the 
Lord for us. But then the promises cannot be ful¬ 
filled—The Spirit cannot be poured out upon all— 
Sons and daughters cannot be qualified to prophesy 

_The Comforter cannot have come—and the 

followers of Christ are not similar to the branches 
of the vine. But these are consequences which we 
dare not admit, and we must admit them, unless 
we admit the continuance of Divine Revelation. 

And as we advance from a state of nature to a 
state of Grace, which is but an assimiliation to the 
Divine Nature, the Revelation becomes more clear, 
and the influences of the Holy Spirit, more con¬ 
stant and more predominating. 

As the gospel dispensation is more exalted, more 
spiritual than the law, so the divine, immediate 
t 3 


210 


OF IMMEDIATE REVELATION. 


revelations and influences are more clear and 
permanent under the gospel, than under the former 
dispensations. Instead of presenting ourselves at 
the temple at Jerusalem, with sacrifices and burnt 
offerings, and inquiring through the medium of a 
priest, of the tribe of Levi, we may ourselves 
become temples of the living God—witness 
acceptable offerings prepared on the altar of our 
hearts—Jesus Christ himself being our high-priest, 
by whom we have access to God, and receive the 
intelligence of his will. 

Another foundation can no man lay than is laid. 
The relation between God and his devoted children 
remains the same that it was, when the church 
appeared as a morning wdthout clouds. 

And as it was then, so it is now; no man can 
know the Father, but by the revelation of the Son, 
nor can any come unto the Father but by him. 
Well, therefore, might the apostle say, £t If any 
man have not the Spirit of Christ, he is none of 
bis.” 

Even those professors who deny immediate reve¬ 
lation to be continued in the church, still directly 
or indirectly acknowledge the influences of the 
Holy Spirit. And yet, if these influences relate to 
duties or to doctrines, whatever is thus made mani¬ 
fest is revealed . If they bring conviction for sin— 
this is a revelation ; according to the declaration 
of our Lord, “ He shall convince the world of sin 
if consolation, in the lively hope of the gospel— 
this also is a revelation, agreeably to the language 
of the apostle, “ Eye hath not seen, nor ear heard, 


OF IMMEDIATE REVELATION. 211 

neither have entered into the heart of man the 
things which God hath prepared for them that 
love him. But God hath revealed them unto us 
by his Spirit,” 1 Cor. ii. 9,10. So that those secret 
influences, by which we become assured of the 
love of God, and our hopes in him, are, acccording 
to the doctrine of the apostle, immediate, divine 
revelations. 

I may here observe, that, seeing all classes of 
Christians admit that immediate, divine revelation 
was a peculiar trait in the character of the pri¬ 
mitive church—and that this, embracing the 
influences of the Holy Spirit, was the very life of 
Christianity, it appears extraordinary to me, that 
it should be supposed these had ceased in the true 
church! To me it is quite as extraordinary as 
the ideas which obtained admission into the church 
of Galatia, which drew that reproof of the apostle, 
“ Oh! foolish Galatians, who hath bewitched 
you, that ye should not obey the truth?” “ Having 
begun in the Spirit, are ye now made perfect by 
the flesh ?” Gal. iii. 1, 3. 

But as it was in the outward coming of our Lord 
and Saviour, so it is in his inward and spiritual 
appearance. 

The Jews were in expectation of his coming. 
Not only the time of his advent, but the manner in 
which he should come, had been set forth by the 
prophets. But, their views being outward, they 
fancied to themselves a Messiah with outward 
pomp and power, taking the throne of David, and 
raising the nation of the Jews to the very summit 


212 


OF IMMEDIATE REVELATION. 


of outward glory. And thus they overlooked him 
when he did come. His appearance was so simple, 
so humble—so different from the king they desired 
might come, that they denied, rejected, and finally 
crucified him. 

And thus it is with many in the present day. 
They believe that immediate revelation is some¬ 
thing so high—so exclusively conferred on the 
prophets and apostles, and necessarily accompanied 
with the knowledge of future events, and the power 
of working miracles, they cannot persuade them¬ 
selves that either they, or any others, know any 
thing of it in this age of the world; while, at the 
same time, they overlook the lively operations of 
this very Spirit in their heart, convincing them of 
sin, inclining them to a life of holiness,—“ teaching 
them that, denying ungodliness and the world's 
lusts, they should live soberly, righteously, and 
godly in this present world.” 

This very something that secretly disquiets the 
mind, in the midst of earthly enjoyments, and 
prompts it to arise in living aspirations to the 
Father of mercies, setting before us the terrors of 
the Lord for sin, and the unspeakable excellence 
of an inheritance among them that are sanctified, 
is the Spirit of Jesus Christ: its dictates in our 
hearts are immediate, divine revelation. 

And, though this principle in us is thus simple 
and low in its appearance, yet it is the power of 
God to salvation, to them that believe, producing 
effects no less miraculous than restoring the lame, 
the dumb, the deaf, and the blind. Nay, these 


OP IMMEDIATE REVELATION. 213 

very things are accomplished in ns. The dead 
are raised, even those who were dead in trespasses 
and sin, the blind see, the deaf hear, the dumb 
speak, and the gospel is preached to the poor. 

No one, it is presumed, will deny the following 
declarations: “ Behold, I stand at the door, and 
knock, if any man hear my voice, and open the 
door, I will come in to him, and will sup with him, 
and he with me,” Rev. iii. 20. “My sheep hear 
my voice,” John x. 27. And, where the voice of 
Christ is thus heard, there is immediate revelation; 
although it may he in those tender, secret 
influences which are too often overloooked and 
forgotten—hut on which our eternal salvation 
must depend. For it is on condition of our listen¬ 
ing to the voice of Christ, when he knocks at the 
door of our hearts, hy these secret influences, and 
not only hearing him, hut giving him admission 
to come in and rule pre-eminently there, that we 
can ever experience that near and intimate relation 
to take place between him and the soul, which 
is represented hy his supping with us, and we 
with him. 

And let it he remembered that, when we hear 
his voice, we have immediate revelation; for his 
“words they are Spirit, and they are life,” John 
vi. 63. 

Our Lord, on the occasion already referred to, 
when speaking of the Comforter, told his disciples, 
“ And when he, the Spirit of truth, is come, he 
will reprove the world of sin,” &c. ib. xvi. 8. 
And who is there that has not felt the reproofs 


214 OF immediate revelation* 

of instruction, and the convictions that some things 
were offensive to God ? And, if the temptation 
has prevailed, has there not been a sense of con¬ 
demnation impressed upon the mind—a feeling ot 
that judgment, by which the prince of this world is 
judged? We may also appeal to the consciences 
of all men, if they have not, at times, felt the 
love of God to draw their hearts, in gratitude, to 
him,—if they have not seen the vanity, the muta¬ 
bility, and insignificance of earthly enjoyments, 
while the superior excellence of an inheritance 
eternal in the heavens has been, in some measure, 
presented to their view? Has not every indi¬ 
vidual, that is capable of religious reflection, felt 
that sentiment engraven on his heart, “verily, 
there is a reward for the righteous, verily, he is 
a God that judgeth in the earth,” Ps. lviii. 11. 
These secret convictions, these awful warnings 
against sin, and desires after happiness and 
acceptance with God, are the teachings of that 
grace which brings salvation. It is the Spirit of 
God working in us, to will and to do, of his own 
good pleasure. 

However small its appearance may be, as it is 
divine , so it has omnipotence in it. It is not only 
quick to discern the thoughts and intents of the 
heart, but it is powerful to separate between the 
precious and the vile, as we submit to its operations, 
setting us free from the law of sin and death. 

And, as there is, on the one hand, encouragement 
to receive, and submit to the influences of the 
Holy Spirit, in its least and most humble appear- 


OF IMMEDIATE REVELATION. 215 

ances, even though it may he as low and humble 
as the babe in the manger, to trust in it, as the 
power of God to salvation, so there is an awful 
responsibility on us—for it is in this appearance 
of Christ in us, the hope of glory, that we may 
crucify to ourselves afresh the Son of God, and 
put him to an open shame, Heh. vi. 6. 

As it is very possible to err in every point of 
doctrine, so it is possible in this. Seeing this is 
the only principle and ground of all saving know¬ 
ledge in divine things, it is not strange that the 
grand enemy of man’s happiness should exert his 
delusive power, to deceive those who profess to 
believe in divine revelation and the influence of 
the Holy Spirit. For, as they rely on this to 
guide, in their important duties, and finally to lead 
them to eternal salvation, if they can he brought 
to follow a false principle, and to believe in it, 
as the Spirit of Jesus Christ, the enemy places 
them at once in the most dangerous situation, and 
the most difficult to be made sensible of their 
danger. And thus it is that “ Satan is transformed 
into an angel of light.” It will not follow that, 
because this divine principle may he neglected, 
and a seducing spirit be followed in its stead, 
that therefore the whole doctrine ought to be 
exploded. 

And yet many, very many have become follow¬ 
ers of the stranger, instead of the true shepherd. 

No individual, whatever his capacity or outward 
circumstances may be, if he humbly, sincerely, 
and carefully attends to the teaching of the witness 


216 


OF IMMEDIATE REVELATION. 


for God in the soul, can possibly be brought under 
this delusion. If he keeps near his divine guide, 
listens attentively to his monitions, and suffers 
the feelings of gratitude and love to God to spread 
their influence over his heart, he cannot become 
the deluded follower of the transformer. But, 
if any should become inattentive to the divine 
Guide, instead of keeping near to him, enjoying 
the sustenance, comfort, and protection which he 
alone can give, they wander from his presence, 
and perhaps let that separation continue long— 
then it is that they are exposed to dangers on every 
side. The enemy is ever near at hand, nor is he 
more to be dreaded as a roaring lion, than in the 
character of the shepherd, by which the dread of 
danger is most effectually removed. But let it be 
remembered, that the danger all arises from one 
common principle. And it never can operate but 
in a state of separation from the presence of the 
preserving power. Neither the power nor stra¬ 
tagem of the enemy can possibly prevail against 
those who, in humility and watchfulness, cast their 
care on the Captain of our salvation. 

It would be both a vain and presumptuous 
attempt, to describe those feelings which constitute 
the true evidence of divine influence; since 
nothing but that influence itself can give the 
capacity to decide between Christ and antichrist. 
But, in general, it may be remarked, that this 
influence leads into great watchfulness and humi¬ 
lity. All confidence in ourselves, or in our own 
attainments, will be brought down. And, as we are 



OF IMMEDIATE REVELATION. 217 

brought to feel our own weakness and unworthi¬ 
ness—we shall be brought more feelingly and 
fervently to desire the interposition of an Almighty 
Friend and Redeemer. As the evidences of his 
regard are felt, we shall experience the operations 
of that u faith which works by love, to the purify¬ 
ing of the heart.” And, if we love God, we shall 
also love our fellow-creatures. This love, like the 
source from which it proceeds, embraces the 
whole rational creation; but in an especial manner 
the household of faith. Like the apostle formerly, 
we desire to give offence, neither to Jew? nor 
Gentile, nor to the church of Christ. Far from 
separating us from the common walks and duties 
of life, it enables us to pass through the former, 
and fulfil the latter with more propriety. It gives 
to the ties of nature and society—such as husbands 
and wives, parents and children, brethren and 
friends—a strength and sweetness that were not 
found in them before. Where the parties united 
in these bonds of natural affection are. mutual 
partakers of the bonds of gospel fellowship, 
there is an ample fulfilment of the promise of the 
hundred-fold in this life. But, even if one party 
alone should come under the government of this 
superior principle, the prevalence of that principle 
does not dissolve the common ties of natural 
affection, but increases them, sanctifies them— 
and, while it draws the veil of charity over the 
faults and failings of the friend or companion, 
prompts the powerful desire for their redemption, 


2 IS OF IMMEDIATE REVELATION. 

and thus it holds out the invitation, “ come, taste 
and see that the Lord is good.” 

The life of our blessed Lord exhibited an unin¬ 
terrupted course of the purest morality, and never 
can his Spirit sanction immorality in any. Thus 
in the various relations of life, the divine influence, 
by regulating the affections, and giving ability to 
discharge our several duties with propriety, not 
only produces a course of true and rational moral¬ 
ity, but abundantly heightens our enjoyments in 
this life. 

The votaries of pleasure, or in more general 
terms,'those who have not thoroughly submitted to 
the cross of Christ, are prone to the opinion, that 
this cross would be the death of their enjoyments. 
But if it were, it would afford others more pure, 
more exquisite and more permanent in their stead. 
But the idea is wrong in itself. The objects of 
revealed religion are, the glory of God, and the 
happiness of mankind. The requisitions of infinite 
Goodness are neither cruel nor unnecessary. We 
are called upon to give up nothing essential to 
happiness—nothing essential to the true dignity of 
man. The restrictions of the Gospel, point to 
those principles, passions, and feelings, which are 
inimical to happiness, both present and eternal— 
which disturb the order and harmony of our own 
bosoms, and of the world—and render us incapable 
of enjoying the harmony of heaven, either in anti- 
cipation here, or in endless fruition, hereafter. 

These are the broad outlines of religion. It 
separates us from the great causes of moral evil ; 


OP IMMEDIATE REVELATION. 219 

and thus cuts off the sources of unhappiness. By 
properly balancing, correcting, and governing our 
passions, feelings, and expectations, it enables us 
to extract from the material world, whatever good 
it is capable of affording; securing us at the same 
time, from the stings of disappointment and the 
dissatisfaction of satiety. Nor is this all. Casting 
our care on our heavenly Father, and looking to a 
future state, for the full fruition of happiness, we 
secure to ourselves a place of refuge from all the 
storms of adversity, and feel not the full bitterness 
of a separation from earthly enjoyments. 

But mark the contrast. The carnal mind clings 
with eagerness to objects, transient in their dura¬ 
tion, or inimical to happiness in their nature. Ex¬ 
amine the whole scope of human affairs, from the 
most innocent amusements, to the darkest shades 
of depravity and sin. Consider for a moment what 
would be the consequences, if the restraints of re¬ 
ligion were removed, and all the passions of the 
human heart were let loose without control? From 
this state of depravity and wretchedness the res¬ 
traints of religion withhold thee; and not only from 
this miserable condition here on earth, but from 
that dreadful abyss of horror, of which it would 
form but an imperfect prelude. But let us draw 
a more moderate picture. Suppose thyself engros¬ 
sed by those objects and pursuits called innocent, 
deriving from them all the enjoyments they are 
capable of producing, without once looking beyond 
them. How poor, how precarious would, be thy 
pleasures, for they could not deserve the name of 


220 


OP IMMEDIATE REVELATION. 

happiness ! How liable would they he to he blasted 
by every breeze! And how awful would thy 
situation be, when summoned to leave them for 
ever, without one ray, to light thy prospects to a 
happy eternity! 

if How shocking must thy summons be, O death! 

To him that is at ease in his possessions.” Blair. 

Religion therefore, through the influences of the 
Holy Spirit, saves us from the miseries of sm, and 
the consequences of ungoverned passions, both in 
time and eternity. It leaves us in the full enjoy¬ 
ment of the real comforts of life, rendered a thou¬ 
sand times sweeter than they can be under the 
influence of corrupt inclinations. It serves as a 
sanctuary, to which we can resort, when every 
earthly comfort fails; and opens to our prospects, 
and to our Spirits when separated from these tene¬ 
ments of clay, a glorious immortality. 


CHAP. IX. 


OF WORSHIP. 

The subject of social or public worship, justly 
claims the attention of all religious denominations. 
But the varying opinions and practices which 
prevail among the different societies that profess 
Christianity, as well as the importance of the sub¬ 
ject itself, might serve as an admonition to us, to 
approach it with unbiased minds. 

Though worship or devotion, is the most solemn, 
the most awful, and the most sublime exercise in 
which the mind of man can be engaged, yet, in 
itself, it is simple. How awful it must be, for frail 
and erring creatures, to present themselves to the 
notice of that Omniscient Being, before whom the 
secrets of all hearts are unveiled! Well might the 
prophet, under a sense of the Divine Majesty, 
exclaim: “ Wherewith shall I come before the 
Lord, and bow myself before the high God? shall 
I come before him with burnt offerings, with calves 
of a year old? Will the Lord be pleased with 
thousands of rams, or with ten thousands of rivers 
of oil?” Micah vi. 6, 7. 

And yet how animating! What an unspeakable 
favour it is 3 for the soul to be permitted to approach 
u 3 


222 


OF WORSHIP. 


the throne of Grace, and pour forth its wants, its 
sorrows and desires before a Heavenly Father; 
feeling that his own divine influence give access 
to him, and forms the language of the prayer, the 
humble acknowledgement, or triumphant praise! 
And yet this solemn and sublime exercise, is sim¬ 
ple. It requires neither wealth nor learning, nor 
extraordinary natural abilities, to perform it. It is 
within the reach of the simple, the illiterate, and 
the poor. It can be performed in solitude, as well 
as in the crowd—The splendour of temples, and the 
pomp of attendance, can add nothing to recommend 
it to the notice of Almighty God.. 

There is not & duty we owe, or a privilege we 
enjoy, more necessary or more simple than Divine 
Worship. But as the act itself can neither be 
performed nor comprehended, without the quick- 
oiling, illuminating influence of the Spirit of Christ, 
so there is no religious duty, in which the wisdom 
of man has been more busy, or made greater inno¬ 
vations. 

Let us, for a moment, look round, over the vari¬ 
ous nations denominated heathen, of ancient and 
modern times, and reflect on the wild, and even 
shocking modes, by which they have attempted to 
concilate the Divine favour! Turning our attention 
from those whose opportunities have been com¬ 
paratively limited, we shall still find that human 
invention has been busy, where revelation alone 
should have dictated—and to please the creature 
has been made an object, in the very acts which 
should have been addressed only to the Creator . 


OF WORSHIP. 


223 


Under the legal Dispensation there was much 
external ceremony in their devotional exercises, 
which not only typified that spiritual worship which 
was afterwards to he more fully introduced, hut 
was also calculated to make a deep impression on 
the minds of those who engaged in them. Their 
worship was to be performed in a magnificent tem¬ 
ple. The richness and grandeur of its structure, the 
purity of its materials, the constant attendance of 
the priests, the solemnity of the sacrifices, all these 
were calculated, strongly to impress the mind 
with a sense of the Divine Majesty. In assembling 
at Jerusalem, the worshippers were necessarily 
withdrawn from their occupations and the cares of 
life. Neither the ordinary pursuits of domestic 
concerns, nor even the defence of their country, 
was to interrupt or divert their minds from these 
solemn assemblies—thus realizing the declaration, 
that 66 he that cometh to God, must believe that he 
is, and that he is a rewarder of them that diligently 
seek him.” 

The sacrifices which were offered were to be 
u without blemish.” Nothing that was sick or blind, 
or that died of itself, was to be presented, as an 
offering to the Divine Majesty. In all this there 
was deep instruction. The whole subject was 
clothed with a dignity and solemnity peculiar to 
itself. Reverence, Adoration, and Confidence in 
God, were inculcated in all that pertained to that 
typical dispensation. And the greatest sincerity 
in the worshipper, and purity and perfection in the 
offerings, were requisites not to be dispensed with. 


OP WORSHIP. 


224 

But all this form and outward glory, were only 
shadows of good things to come. It was not the 
external rituals of the Law, with all the pomp and 
splendour of the Temple, that drew the regard of 
God to those who worshipped there. Neither 
thousands of rams, nor ten thousands of rivers 
of oil, were regarded in comparison of an humble 
heart. But these forms and ceremonies, and this 
outward glory, were dispensed in condescension to 
their weakness, and designed, not only to point to 
the Messiah, hut also to teach them of the divine 
majesty, and the abstraction and solemnity which 
their approaches to him required. 

When our Lord was inquired of by the woman 
of Samaria, John iv. 24, respecting worship, he 
informed her, that “ God is a Spirit, and they that 
worship him, must worship him in spirit and in 
truth.” Worship was not confined, either to the 
mountain of Samaria, nor yet to Jerusalem, but to 
be performed in spirit and in truth, without regard 
to local situation or outward circumstances. 

The apostles bore testimony, that “ God, that 
made the world, and all things therein, seeing 
that he is Lord of heaven and earth, dwelleth 
not in temples made with hands, neither is wor¬ 
shipped with men’s hands, as though he needed 
any thing,” Acts xvii. 24, 25. And therefore 
the worship retained under the gospel, was of a 
pure and. spiritual nature. Hence, we believe, 
that our approaches to him can only be in spirit , 
and that as a door of access is opened for us, by 
him that has the key of Dayid.” But, without 


OP WORSHIP. $25 

a preparation of heart, no ceremonies can he 
acceptable. 

“ When ye come to appear before me, who hath 
required this at your hands, to tread my courts ? 
Bring no more vain oblations; incense is an 
abomination unto me; the new moons and sab¬ 
baths, the calling of assemblies I cannot away 
with; it is iniquity, even the solemn meeting,” 
Isa. i. 12, 13. If the Jews could not recommend 
themselves to his notice, merely by outward forms 
and ceremonies, even during the continuance of 
that typical dispensation, much less can we, since 
those ceremonies have been abrogated by the 
coming of Jesus Christ. We cannot consistently 
come before him, with a set form of words, pre¬ 
pared before hand, and committed to memory, 
because we know not what to pray for as we 
ought; and still less can we clothe these addresses 
in music, as if God would be pleased with tones 
and instruments of music, as the volatile and 
fashionable part of mankind; or as if the most 
solemn acts of devotion were to be converted into 
opportunities of amusement and creaturely grati¬ 
fication. When we plan our devotions to please 
our own ears, does not an important query arise, 
whether we serve ourselves and one another— 
or God in these exercises ? 

This subject opens afield of serious inquiry, into 
which every religious denomination—nay, every 
individual should impartially enter. I feel a soli¬ 
citude that all may examine the subject for them¬ 
selves: let nothing detain them in the outward 


226 


OP WORSHIP. 


court, which will he trodden down of the Gentiles 
—but, animated by the promises, and aided by the 
influence of our Lord and Saviour, “ come boldly 
to the throne of grace,” into a holy union and 
communion with God. 

When some, formerly, were urging our Lord 
to go to the feast of tabernacles, he said unto 
them, “ My time is not yet come: but your time 
is alway ready,” John vii. 6. And his disciples 
can often adopt a similar language, feeling their 
utter incapacity, of themselves, for any good word 
or work: and that they know not what to pray 
for as they ought, without the helping influence 
of the Spirit of truth; and therefore they cannot 
presume to set about this solemn engagement, 
without the necessary qualification. For, if “no 
man can call Jesus Lord, but by the Holy Ghost,” 
how can any act of devotion be performed without 
this influence? Neither prayer, praise, nor 
thanksgiving can be acceptable, unless it arise 
from a sensible feeling in our hearts; which is 
produced only by the operation of grace there. 
This brings us into a sense of our own condition, 
and gives access to the Father of mercies. Wor¬ 
ship, performed without these qualifications, must 
be will-worship , and as unacceptable as those 
outward pretences of the Jews, while their hearts 
were far from God. 

We therefore believe it right, when we assem¬ 
ble for the purpose of divine worship, to sit down 
in reverent silence; endeavouring to abstract our 
minds from all tilings but the one great Object of 


OF WORSHIP. 


227 

adoration. And, in this humble, waiting state of 
t m ind, to remain in silence, unless we should be 
favoured with the qualification and command for 
vocal language, in preaching, prayer, or praise. 

God is a Spirit, and can only he approached by 
spirit. Hence, vocal sound is not necessary to 
convey to him the desires which his own divine 
influence has raised in our hearts. Language is 
only necessary to convey sentiments from man to 
man. Our Father, who seeth in secret, and who 
knows what we need, before we ask him, and who 
enables us, by the help of his own divine influence, 

to make intercession according to his will_sees, 

hears, and knows what thus passes in the secret 
of the heart, without the intervention of words. 

When a number of individuals thus sit down, in 
solemn silence, waiting upon God, their minds 
being abstracted from all inferior objects, and 
their spirits engaged in exercise for the arising of 
the word of life, a spiritual communion is felt, 
and they are mutually helpful to each other. The 
heavenly virtue and solemnity is felt to flow as from 
vessel to vessel. For, when a meeting is thus 
gathered in the name and power of Christ, he is 
often pleased to appear among them in great glory, 
revealed to that perception and quickened under¬ 
standing, which is the effect of his own divine 
work in their hearts. All this may be effected, 
though there may not have been a word spoken in 
the meeting. 

There is, in silent worship, something so beauti¬ 
ful, so sublime, so consistent with the relation in 


OF WORSHIP. 


228 

which we stand to God, that it appears strange 
there should exist a single doubt of its propriety. 

Besides % impossibility of our approaching the 
Supreme Being, without his helping influence, 
and the unreasonableness of our supposing this 
influence to be at our command, we may be * all 
with one accord in one place,” under the influence 
of the “one spirit,” and each spreading his own 
peculiar condition, his wants, his sorrows, doubts 
or humble acknowledgments, before his Almighty 
Friend, without confusion, without interruption to 
"each other, but with a sensible increase of solem¬ 
nity over all. 

This worship depends not on priest, or minister, 
Jesus Christ being himself the High Priest, and 
minister of the true tabernacle, which God hath 
pitched and not man. And here let it be remem¬ 
bered, that when we engage in acts of worship, or 
what may be called active devotion, without feel¬ 
ing the true qualification for it, but merely as a 
duty, and make use of a form of words, prepared 
before hand —our animal passions may be excited 
by the very exercises thus entered into, and, in the 
fervour of our zeal, we may not be able to distin¬ 
guish the sparks of our own kindling, from the 
influences of Grace: “ for Satan himself is trans¬ 
formed into an angel of light.” 2 Cor. xi. 14. But 
when we settle down into true stillness, and expe¬ 
rience our own wills and activity brought tho¬ 
roughly down, and “ every thought to the obedi¬ 
ence of Christ”—then indeed the transformations 
of the enemy cannot deceive—but the language of 


OF WORSHIP. 


229 


the apostle is realized— st We know him, and the 
power of his resurrection, and the fellowship of 
his sufferings, being made conformable to his 
death.” 

This silent Worship has often been a cause of 
wonder, and remains to be considered by many, an 
unmeaning and absurd practice. But if we admit 
that worship requires a peculiar qualification, and 
that it is impossible to enter into acts of devotion 
without this qualification, it will follow, that when 
assembled for this solemn purpose, if the quali¬ 
fication is not possessed by those thus assembled, 
they must either humbly wait upon God for it, or be 
chargeable with will-worship, if they presume to go 
on without it. If those assembled should thus wait, 
a silent meeting would be the consequence. And 
who can suppose this inconsistent with the nature 
of the object in view? Can it be supposed that 
men, collected from the ordinary and perplexing 
business and cares of life, or perhaps from the 
giddy rounds of pleasure, or even from the deep 
shades of depravity and guilt, should be at once 
prepared to enter into this most solemn engage¬ 
ment, without any introversion of mind, without 
collecting their wandering thoughts, and, in the 
language of the apostle, “ feeling after God?” 
And how can this be more consistently done than 
in solemn silence ? 

Thus, from the very nature of the subject, silence 
appears to be generally, if not always , necessary, 
as *a preparation to worship. But we also believe, 
for the reasons already suggested, that worship m -y 


x 


230 


OF WORSHIP. 


he performed in silence . It being an intercourse 
between God and the soul, and that intercourse 
being necessarily in spirit, it may take place with¬ 
out the medium of words. That feeling desire, that 
secret aspiration of the soul, which is known only 
by Him to whom it is directed, is an act of devotion, 
more acceptable than any form of words that could 
be uttered, if unaccompanied with the same devo¬ 
tional feelings. 

We read 4 4 there was silence in Heaven.” But 
we cannot suppose that devotion was suspended. 
Indeed there is a devotion which language cannot 
reach: when not only the activity of the creature, 
is completely brought into quiet, but when the 
Divine Majesty is so revealed—His Wisdom, 
Goodness, Power, and Glory—that every faculty 
of the soul, is held in awful, silent adoration ! 

Hence we consider silence, not only proper, as 
preparatory to worship, but congenial to the most 
sublime worship to which we can attain. 

We are aware that individuals may sit down in 
silent meetings, without being benefitted by it. 
They may suffer their minds to be occupied with 
improper objects, or they may sink down into a 
state of dulness and insensibility, totally incompa¬ 
tible with the important objects, for which they 
profess to assemble. But these are not the neces¬ 
sary consequences of silent waiting. Indeed they 
never are the consequences of it , but of an unprepared 
and lukewarm mind. The promise remains true 
to the present day, and will to all succeeding ages 
— 44 they that wait upon the Lord shall renew their 


OF WORSHIP. 


231 


strength.” Isa. xl. 31. The command is addressed 
to us, as forcibly" as it was to the ancient Jews— 
“ Be still, and know that I am God.”— 144 Keep 
silence before me, O Islands! and let the people 
renew their strength.” 

44 Without me,” said our Lord, 44 ye can do 
nothing.” Happy are they who know their own 
spirits brought into subjection, and an humble 
dependance on Him—not daring to 44 kindle a lire 
or compass themselves about with sparks,”—but 
humbly wait on God, for a qualification to worship 
him in Spirit and in Truth. 

Though public and private devotioh, depend on 
the influences of the same Spirit, and have therefore 
been considered in connexion, in the preceding 
part of this chapter, yet there is a distinction to be 
drawn ; though the performance of the one cannot 
destroy the occasion for the other. On the con¬ 
trary, they reciprocally promote each other. For 
he that is properly engaged in secret, religious 
exercises from day to day, will thereby be better 
qualified for the performance of public worship : 
and on the other hand, the right performance of 
social worship, will greatly contribute to dispose 
the mind to hold on its way, in those secret desires 
after communion with God, to which the apostle 
alluded, when he admonished the believers, to 
44 pray without ceasing.” 

The public assembling of Christians, to wait 
upon and worship God, not only places them in a 
situation to be helpful to each other, by the com¬ 
munication of their feelings, under divine influence, 


232 


OP WORSHIP. 


in preaching and vocal prayer, and also by a secret 
communion of spirit, but it is a reasonable acknow¬ 
ledgment of the goodness of God, and our depen- 
dance upon him, for every thing we yet hope for, 
as well as of our gratitude for the blessings already 
conferred upon us. Well therefore did the apostle 
admonish the believers: “ Let us consider one 
another to provoke unto love and to good works; not 
forsaking the assembling of ourselves together, as 
the manner of some is.” Heb. x. 24, 25. And 
again : ££ I beseech you therefore, brethren, by the 
mercies of God, that ye present your bodies a 
living sacrifice, holy, acceptable unto God, which 
is your reasonable service.” Rom. xii. 1. 


CHAP. X. 


OF THE MINISTRY. 

We believe, with the apostles, that 44 no man 
taketh this honour unto himself, but he that is called 
x»f God, as was Aaron.” Heb. v. 4. And that this 
call is not dependent on any human acquirements. 
We also believe the command of our Blessed Lord* 
to his disciples, is of lasting obligation, 44 freely ye 
have received, freely give.” Matt. x. 8. 

These are leading principles of our belief con¬ 
cerning the ministry. 

But in order to understand this subject, we must 
advert a little more particularly to the call and 
qualification of a gospel minister, and then bring 
into view the maintenance which is warranted on 
Gospel principles. 

The call of a minister, as already observed, must 
be of God. No man can enter into this dignified 
work, merely from his willing or running. He can¬ 
not preach the gospel unless he be sent. And if 
Christ send not, of course he is not a messenger or 
minister of Christ. 

Hence no man can choose for himself or his son, 
the work of the ministry, as he would a trade, by 
x 3 


234, 


OF THE MINISTRY. 


which to obtain emolument or reputation. The 
ministers of the Gospel, to the present day, must be 
called by the same authority, and clothed with the 
same influence that the apostles had, though it may 
not be in the same degree. They , by virtue of their 
call and qualification, were messengers and embas¬ 
sadors of Jesus Christ. Who then can assume these 
high titles, without having received a message to 
deliver, or a commission to fulfil from Christ ? 
Without these, the very essentials are wanting. 

And what is a minister of the Gospel? Does not 
the very term itself assert the doctrine we have 
advanced ? The Gospel , is not a system of abstract 
truths or propositions—It “ is the power of God to 
salvation.” And he that receives a dispensation 
of it to preach to others, actually does minister it, 
to those whose hearts are prepared to receive it. 
Thus, according to another metaphor of the holy 
Scriptures, he becomes a vessel* through which this 
precious treasure passes to the objects of Redeem¬ 
ing Love. But he that has not received such a dis¬ 
pensation of the Gospel , to preach to others, cannot 
possibly be a minister of the Gospel: because he 
has not the Gospel to communicate. On the con¬ 
trary, he “ has neither part nor lot in the matter.” 
He may be a minister of certain tenets or opinions. 
He may be a minister of the commandments and 
traditions of men, if he has indeed received these. 
But without the power of God, making him a 
minister of the Spirit, and not of the letter, his 
preaching never can be of divine authority, nor in 
** tke demonstration of the Spirit and power.” 


OF THE MINISTRY. 


$35 

It deserves to be noticed, that, in the records 
which have been left us of the first religious meet¬ 
ings of the primitive believers, it is particularly 
mentioned, when any of the apostles were engaged 
to speak in their religious assemblies, that they 
were “ filled with the Holy Ghost.” The manner 
in which it is expressed, is quite remarkable— 
“ Then Peter,” or James, or whoever it might 
be, “ being filled with the Holy Ghost ”—stood up,. 
&c. clearly implying, that without this immediate 
qualification, even the apostles did not enter on 
these important duties. 

Our Lord, in giving instruction Jo his ministers, 
whom he sent out while he was on earth, gave them 
to understand, that they were to preach nothing 
but what they had heard from him. “ What I tell 
you in darkness, that speak ye in light, and what 
ye hear in the ear, that preach ye upon the house 
tops.” And even when brought before kings and 
governors, for the testimony they bore, he charged 
them to take no thought how, or what they should 
speak: for it should be given them in that same 
hour what they should speak; for it was not they 
that spoke, but the Spirit of their Father that spoke 
in them. Matt. x. 27, and 18—20. The instruc¬ 
tions to the prophet, enjoined the same thing: 
u Thou shalt hear the word at my mouth, and warn 
them from me.” Ezek. xxxiii. 7. And “ other 
foundation,” saith the apostle, “ can no man lay 
than that is laid,” 1 Cor. iii. 11, and on which the 
prophets and apostles were built. Eph. ii. 20. This 
living ministry, wholly from Divine inspiration^ 


238 


OF THE MINISTRY. 


was evidently introduced and established as the 
ministry of Jesus Christ; and we cannot suppose, 
that it ever was designed to he essentially or radi¬ 
cally changed in its nature. We cannot, like the 
Galatians, in another case, (Gal. iii. 3.) suppose 
that Gospel ministry was begun in the Spirit, 
and afterwards to be continued by the natural or 
acquired abilities of man. For the object is the 
same, through all ages: being to open the eyes 
of mankind, and u turn them from darkness to 
light, and from the power of Satan to God :” Acts 
xxvi. 18; and to edify the body of Christ. And no 
man, by his natpral or acquired abilities, ever was 
or ever will be capable of this ; as the apostle bore 
testimony, “ Not that we are sufficient of ourselves 
to think any thing as of ourselves, but our suffi¬ 
ciency is of God: who also hath made us able 
ministers of, the New Testament: not of the letter , 
but of the Spirit; for the letter killeth, but the 
Spirit giveth life,” 2 Cor. iii. 5, 6. 

Thus the ministry was constituted in the begin¬ 
ning, under the highest authority, and we are 
bound to believe that it is still of the same nature, 
and must be conducted on the same principles. 
In vain may we look in the Scriptures of truth, 
for a divine sanction of a ministry, entered into 
in the will of man, and exercised without immediate, 
divine revelation. 

The qualification for the ministry is called a 
gift. It is the testimony of the apostles, in a great 
number of places. Paul expresses himself in the 
following manner: (< Though I have the gift of 


OP THE MINISTRY. 


23 ? 


prophecy,” 1 Cor. xiii. 2. 44 1 was made a minis¬ 

ter, according to the gift of the grace of God, 
given unto me, by the effectual working of his 
power.” Eph. iii. 7. To Timothy he says, 
6i Neglect not the gift that is in thee,” 1 Tim. iv. 
14. In his Epistle to the Romans he says, 
44 Having then gifts differing according to the 
grace that is given to its, whether prophecy, let 
us prophesy according to the proportion of faith : 
or ministry, let us wait on our ministering, or he 
that teacheth, on teaching, or he that exhorteth, 
on exhortation,” Rom. xii. 6, 7. To the Co¬ 
rinthians he says, 44 Now there are diversities of 
gifts , but the same Spirit, and there are differences 
of administrations, hut the same Lord. And 
there are diversities of operations, hut it is the 
same God, which worketh all in all.” 44 For to 
one is given , by the Spirit , the word of wisdom, to 
another the word of knowledge, by the same Spirit ; 
to another, faith , by the same Spirit; to another, 
the gifts of healing , by the same Spirit; to another, 
the working of miracles; to another prophecy; 
to another discerning of spirits; to another divers 
kinds of tongues; to another the interpretation 
of tongues; but all these worketh that one and 
the self-same Spirit , dividing to every man severally 
as he will,” 1 Cor. xii. 4—12. 

The apostle Peter says, 44 As every man hath 
received the gift , even so minister the same, one to 
another, as good stewards of the manifold grace of 
God,” 1 Pet. iv. 10. 

From all these passages, and many more that 


OF THE MINISTRY. 


ns 

might be selected, but which I omit for the sake of 
brevity, it is very clear, that the qualification for 
the ministry is the pure gift of God ; which gift is 
bestowed upon every man severally as he will. 
There are diversities of gifts, and differences of 
administrations, and diversities of operations, but 
it is the same Spirit—the same God that worketh 
all in all. A divine influence and power calling 
and preparing them, and directing them in the 
exercise of their gifts, is the important object 
here brought into view. Thus, we know, the 
ministry was at first constituted and exercised. 
And we may boldly assert, that nothing can 
deserve the name of gospel ministry, which has 
not God for its author, and his immediate influence 
for its director. « 

Man, indeed, may deliver elegant orations, by 
the strength of his natural or acquired abilities, 
and this he may do, either extemporaneously, or 
prepared before-hand, and committed to memory. 
They may be couched in the language of Christ, 
and of his true ministers, in different ages. They 
may produce much creaturely zeal, both in the 
speakers and hearers, and powerfully move the 
natural passions, and yet produce no real con¬ 
version to God, nor advancement of his cause. 
While the true minister, though it may not be with 
excellency of speech, but in weakness, and fear, 
and in much trembling, may yet be in the demon¬ 
stration of the Spirit and power, reaching the 
consciences of the audience, and answering to the 
witness of God there. 


OF THE MINISTRY. 


239 


The call being of God, and the qualification by 
the effectual working of his power, it follows that 
human authority, the will of man, or human 
Requirements cannot constitute a gospel ministry. 
In the primitive church, the apostles were mostly 
illiterate men, and of what are considered mean 
occupations, such as fishermen, &c. For God 
made choice of the weak, the foolish, and despised 
things of this world, to confound the wisdom of 
the wise, and bring to nought the understanding 
of the prudent —that no flesh might glory in his 
presence. And this remains to be the case, down 
to the present day. He will not give his glory to 
another, nor his praise to graven images. To 
those who run and are not sent, the query still 
forcibly applies: <£ Who hath required this at 
your hands?” Isa. i. 12. 

The great apostle of the Gentiles was not made 
a minister by man, nor in the will of man, but 
necessity was laid upon him, and he felt that woe 
was to him, if he preached not the gospel—a 
dispensation of which had been committed to him. 
He also acknowledged, “By the grace of God 
I am what I am.” And all true ministers, as such, 
should be able to adopt the same language. 

That both natural and acquired abilities are not 
excluded from the work of the ministry, will be 
readily granted; and that, when they are sanctified 
and brought under the qualifying power of grace, 
they may eminently promote the honour of God, 
and the good of mankind. What is insisted on is, 

* that education is not essential to the qualifications 


OF THE MINISTRY. 


240 

of a gospel minister; and that no man can put 
himself into the ministry without the immediate 
call and influence of the Holy Spirit. None of 
the prophets ever became such without this 
immediate call; and all the apostles and true 
ministers in the church of Christ were so called 
and qualified. Even those who had been the 
companions of Christ in the flesh, who saw his 
miracles, heard his precepts, and were empowered 
to work miracles themselves, were commanded to 
“tarry at Jerusalem, till they were indued with 
power from on high;” clearly proving that 
nothing but power from on high, renewedly fur¬ 
nished, can enable men to preach the gospel. 
And how can it be otherwise ? since the gospel, as 
already observed, is the power of God to salvation : 
even that same power by which all things were 
made, that were made. 

Unto the wicked the language remains to be, 
“ What hast thou to do to declare my statutes, or 
that thou shouklst take my covenant in thy 
mouth, seeing thou hatest instruction, and castest 
my words behind thee,” Psalm 1. 16, 17. It is 
only as the grace of God is received, and its purify¬ 
ing operations submitted to, that the individual 
becomes prepared for this high and holy calling. 
To this also agrees the command of our Lord to 
Peter, “ When thou art converted strengthen thy 
brethren,” Luke xxii. 32.; and, finally, after his 
resurrection, when he was about giving Peter that 
charge to feed his sheep and lambs, how closely did 
he press the inquiry, “ Lovest thou me!” Nor 


OF THE MINISTRY. 241 

was the important commission given, till Peter 
could appeal to Him, “ Yea, Lord, thou knowest 
that I love thee.” (i Yea, Lord, thou knowest all 
things, thou knowest that I love thee.” And this 
must all true ministers be able to say, in humility 
and sincerity, through the influence of the love 
of God, sanctifying the heart, to which must be 
superadded, the special call to the important work. 
To the man who has not experienced this renova¬ 
tion, the whole subject is wrapped in impenetrable 
mystery. The vail being on his own under¬ 
standing, he cannot possibly be able to explain to 
others, the mysteries of the kingdom of heaven; 
much less can he deliver the messages of God to his 
children. 

When the excellencies of the Gospel dispensation 
were seen in prophetic vision, the work of the min¬ 
istry was particularly brought into view. “ And it 
shall come to pass, in the last days, (saith God,) I 
will pour out of my spirit upon all flesh : and your 
sons and your daughters shall prophesy, and your 
young men shall see visions, and your old men shall 
dream dreams: And on my servants and on my 
hand-maidens, will I pour out, in those days, of my 
Spirit; and they shall prophesy.” Acts ii. 17, 18. 

If it should here be objected, that though the 
gift of prophecy was received under the law, and 
also in the days of the apostles, yet this gift has 
now ceased in the Church. 

I may reply, that this is contrary to the view 
which was clearly presented in the foregoing pas¬ 
sage of Scripture. The prophet was not merely 

Y 


242 


OF THE MINISTRY, 


representing tlie manner in which the New Cove¬ 
nant Dispensation would be introduced , but he was 
describing the very nature of the dispensation 
itself, and its prominent and permanent charac¬ 
teristics. 

The apostle encouraged the believers to desire 
the best gifts, but rather that they might prophesy. 
And what he thus wrote, “ was written for our 
instruction,” as well as for the instruction of those 
to whom it was immediately addressed, But it 
may be further remarked, that prophesying in the 
Scripture acceptation, is not confined to the fore¬ 
telling of future events. The apostle applies it to 
speaking unto men, (from divine influence,) to 
edification, and exhortation, and comfort.” 1 Cor. 
xiv. 3, And it is declared in the Book of Revela¬ 
tions, that “ the testimony of Jesus is the Spirit of 
prophecy.” Rev. xix. 10. 

And the apostle Peter gave this impressive 
charge : “If any man speak, let him speak as the 
Oracles of God, and if any man minister, let him 
do it as of the ability which God giveth: that God 
in all things may be glorified through Jesus Christ.” 
1 Peter iv. 11. The prophecy of Joel, and the 
testimony of the same apostle, clearly attribute 
prophesying to the pouring out of the Spirit. From 
all which it follows, that if it is still necessary in 
the Church, to speak to men to edification, to 
exhortation, and comfort—if the testimony of Jesus 
is still necessary to be maintained among liis disci¬ 
ples, then the Spirit of prophecy does still exist: 
and the exercise of the ministry is to be, as it 


OF THE MINISTRY. 


243 


originally was, from immediate, divine influence. 

The admonitions of the apostles, in relation to* 
the ministry, must be applicable to us, unless we 
would break in upon the whole body of Scripture 
doctrine and precept. And if these precepts are 
applicable to us at all, it must be in the same sense 
in which they were applicable to those, to whom 
they were immediately addressed. And the whole 
course of precepts, relating to the ministry, did 
recognize the necessity of a divine call and qualifica¬ 
tion, through the immediate operation of the Holy 
Spirit: for such was the ministry of that day. 
Therefore, if such was the meaning which the 
inspired writers of the hfew Testament, intended 
to convey to the ministers anu believers then—such 
is their true meaning—and we must receive them 
in that same sense, or we have nothing to do with 
them at all. This will necessarily lead us to the 
admission of the principle I have laid down, or we 
must give up the whole body of Scripture doctrine 
and precept. 

The prophecy of Joel, as quoted by the apostle 
Peter, deserves to be more particularly brought into 
view. “ And it shall come to pass in the last days , 
saith God, I will pour out of my Spirit upon all flesh, 
and your sons and your daughters shall prophesy, 
and your young men shall see visions, and your 
old men shall dream dreams: And on my servants 
-and on my hand-maidens I will pour out, in those 
days, of my spirit; and they shall prophesy.” Acts 
ii. IT, 18. 

The first thing to be noticed in this prophecy is 


244 


OP THE MINISTRY. 


the time, in which it was to be fulfilled; that is, 
in the last days. If it did take place, in the days 
of the Apostles, as Peter bore testimony that it did, 
and does not continue to the present time, it would 
not be in the last days. But this would deny the 
truth of the prophecy in the very outset. 

In the next place, we may observe that the pro¬ 
mise of the affusion of the Holy Spirit, was to sons 
and daughters—servants and hand-maidens. This 
portion of Scripture brings into view the question 
whether females are ever called to the ministry or 
not. To say that they are not , would at once be 
calling in question the authorities just quoted. 
The promise of the Spirit, and the qualification 
to prophesy, is as positive to the daughters and 
hand-maidens, as to the sons and servants. And 
the apostle bore as ample testimony to its fulfil¬ 
ment in the one case as in the other. He knew that 
females had prophesied under the former dispensa¬ 
tion, such as Miriam, and Deborah, and Huldah, 
The prophetess Anna, bore testimony to the coming 
of the Messiah, as well as did the good old Simeon. 
Nor can the prophecy of Elizabeth, the mother of 
John the Baptist, be considered less remarkable 
than any which preceded it. It was a woman, to 
whom that clear exposition of worship was given 
at Jacob’s well. And she was actively engaged to 
invite others to 44 come and see a man that told 
me all that ever I did, is not this the Christ ?” 
And so effectually did she preach Christ, that 
many believed from her testimony, and sought him 
for themselves. It was a woman that first an- 


OP THE MINISTRY. 


245 


nounced the glorious tidings of the resurrection of 
our blessed Lord. And let it be remembered that 
these glad tidings were preached to the apostles 
themselves, who afrthat time were sunk into despair. 
They were then scattered as sheep without a shep¬ 
herd ; and all their prospects were involved in 
gloom. How animating then, was the message 
which the Divine Master sent by a woman: 44 Go 
to my brethren, and say unto them, I ascend unto 
my Father, and your Father, and to my God, and 
your God.” John xx. 17. Priscilla as well as 
Aquila, instructed the eloquent Apollos more per¬ 
fectly in the nature of the Gospel dispensation. 
And numerous cases are mentioned in the New 
Testament, of prophetesses , and, 44 women who 
laboured in the Gospel.” 

But several passages in the writings of the 
apostle Paul, have been construed into objections 
to women’s preaching: such for instance, as the 
following : 44 Let your women keep silence in the 
Churches, for it is not permitted unto them to 
speak; but they are commanded to be under obedi¬ 
ence, as also saith the law. And if they will learn 
any thing, let them ask their husbands at home: for 
it is a shame for women to speak in the Church.” 
1 Cor. xiv. 34, 35. But the speaking alluded to, 
was very clearly a troublesome asking of questions, 
which could be answered better at home, than in 
their religious meetings. 

That the asking of questions had become trou¬ 
blesome, is obvious from the following considera¬ 
tions. When the Gospel was first preached, it 
y3 


246 


OF THU MINISTRY. 


excited astonishment in the minds of a large num¬ 
ber of those who heard it. It was, “ to the Jews, 
a stumbling block , and to the Greeks, foolishness” 
And even to the sober and sincere inquirers, it 
presented mysteries, in which they desired to be 
more perfectly instructed. Hence it became com¬ 
mon for doctrinal questions to be asked. And this 
practice, in time, by being abused, led into an 
impertinent, inquisitive disposition respecting un¬ 
important things. Hence, the apostle cautioned 
Timothy not to “ give heed to fables and endless 
genealogies, which minister questions rather than 
edifying.” 1 Tim. i. 4. And in the same Epistle, 
be further cautions him against some who were 
“ proud, knowing nothing, but doting about ques¬ 
tions and strifes of words, whereof cometh envy, 
strife, railing, evil surmising, perverse disputing® 
of men of corrupt minds, and destitute of the 
truth.” 1 Tim. vi. 4, 5. And in 2 Tim. ii. 23, he 
charges him : “ But foolish and unlearned questions 
avoid, knowing that they do gender strife.” He 
gives the same caution to Titus, iii. 9. From all 
which it is clear that the asking of questions had 
become troublesome in their religious meetings; 
and as he makes so direct an allusion to such 
inquiries, or “ questions, in the text under con¬ 
sideration, (“let them ask their husbands at home, 
for it is a shame,” &c.) it is at least a fair inference 
that he designed to put a stop to this : but had no 
allusion to the exercise of a gift of the ministry. 
Indeed we cannot suppose, that the apostle would 
attempt to prove the impropriety of their taking a 


GP THE MINISTRY. 247 

part in the ministry, by reminding them that they 
might ask questions of their husbands at home. 
What imaginable relation could this bear to the 
case in hand? What question could a pious female 
ask at home of her husband, that would relieve her 
mind from the burden of a message she had received, 
to deliver in the church, to relieve her from the 
exercise of a gift in the ministry? Thus it is evi¬ 
dent, as the prohibition of the apostle, in the passage 
above cited, related to asking of questions, and 
such as could properly be answered by their hus¬ 
bands at home—it had no relation to the exercise 
of a gift in the ministry. 

Their usurpation of authority over the man, as 
prohibited by the apostle, related, I should suppose, 
to their domestic concerns ; for preaching the gos¬ 
pel is not usurping authority, and has nothing to do 
with it. Our Lord, on a certain occasion, reminded 
his disciples, “ Ye know that the princes of the 
Gentiles exercise dominion over them, and they 
that are great exercise authority upon them. But 
it shall not be so among you “ but whosoever 
will be chief among you, let him be your servant,” 
Matt. xx. 25—27. 

But what puts the question beyond all doubt, 
as to the sentiments of the apostle, is, that he 
actually gave directions how the women should 
behave while in the exercise of the ministry: he 
uses the words, “prayeth” and “ prophesieth,” 1 
Cor. xi. 5. Which he certainly would not have 
dong, had it been prohibited. He not only gave 
such directions, but he mentions, with peculiar 


248 


OP THE MINISTRY. 


regard, certain women that had laboured with him 
in the gospel, Phil. iv. 3. And Philip the Evan¬ 
gelist had four daughters, virgins, which did 
prophesy, Acts xxi. 9. 

Seeing that females were admitted to the high 
office of prophecy under the legal dispensation, and 
that in the promise of the more general affusion of 
this gift, the daughters and hand-maidens were 
equally included with the other sex—that they 
actually were among the first messengers of the 
gospel—and finally that they “ did prophesy,” and 
labour in the gospel,” after the churches were 
formed and settled, and received particular instruc¬ 
tions how to conduct themselves in the church, in 
the exercise of this gift, it is strange that the pri¬ 
vilege should ever have been called in question. 
We are informed, on the authority of divine reve¬ 
lation, that male and female are one in Christ 
Jesus—that in the relation in which they both 
stand to him, the distinction is as completely broken 
down, as between Jew and Gentile—bond and 
free. Thus, revelation has made known the import¬ 
ant truth—and reason will bear testimony to the 
same thing. The mind of the female is suscepti¬ 
ble of all those sensibilities, affections, and improve¬ 
ments which constitute the Christian character. 
In a state of renovation, we must admit, it has 
equal access to the fountain of light and life. 
And, if we reflect on the natural faculties, which 
are brought into requisition for preaching the gos¬ 
pel, we shall readily perceive, that they are not 
destitute of these. Indeed experience has proved, 


of the Ministry. 240 

that many females have possessed these qualifica¬ 
tions in an eminent degree. The range of thought, 
the facility of communicating their ideas in appro¬ 
priate language, the sympathy with suffering 
humanity—a deep and lively sense of gratitude to 
God, and of the beauty of holiness—a zeal for the 
honour of God, and the happiness of his rational 
creatures—all these are found among the female 
part of the human family, at least as frequently and 
as eminently as among the men. But the essential 
qualification for the ministry is a special call. It 
is a special gift, distributed to every one severally, 
according to the divine will. And there must be a 
preparation of heart for this; for it cannot dwell 
with impurity. There is no communion, between 
light and darkness—Christ and Belial. So that 
the individual on whom this gift is conferred must 
attain, in a good degree, to purity of mind. And 
here, again, no objection can be made against the 
female character, when brought into comparison 
with the other sex. 

Thus, neither in reason , nor in nature , can there 
be found sufficient grounds for excluding them 
from the ministry. It rests entirely on the divine 
Head of the church—whether he confers upon 
them this gift or not. It is his prerogative to 
send by whom he will send, and we have no right 
to interfere with his government, nor arrogate to 
ourselves, what belongs exclusively to him.. 

The Society of Friends allow no salaries,, for 
the support of their ministers, believing it light 
that they should minister to their own necessities. 


250 


OF THE MINISTRY* 


The ministry never was designed for a trade : for 
the true ministers do not take the oversight of 
the church for filthy lucre, but of a ready mind, 
1 Pet. v. 2 . The prospect of gain never can direct 
their views or labours to any particular place, for, 
if money is the call, they cannot have the authority 
of Christ. And yet we do not suppose, that all 
those ministers are actuated by these motives, who, 
according to the rules of the Society to which 
they belong, are provided with a maintenance. 

But the Society of Friends never have put their 
ministers on a worse footing than the poor among 
them. We feel ourselves bound to administer to 
their necessities , as well as to the necessities of 
others, in like circumstances. We know that 
those who saw the servants of Christ sick, or 
hungry, or in need of clothing, or in prison, and did 
not administer to them, had this^ as a heavy charge 
against them, in the day of final retribution, (vide 
Matt, xxv.) We also know that the Gentile con¬ 
verts administered to the poor saints at Jerusalem; 
the apostle very forcibly arguing, that if the 
Gentiles had partaken of their spirituals, it was not 
unreasonable that they should partake of their 
temporals. And the Philippians sent once and 
again, to relieve the necessities of the apostle Paul, 
Phil. iv. Accordingly, if our ministers need 
pecuniary aid, we afford it, and consider ourselves 
bound to do so, as well as to relieve the necessities 
of the poor who are not in this station. When 
ministers leave their homes, their domestic enjoy- 
*uents, and occupations, to spread the glad tidings 


OP THE MINISTRY. §5^ 

of the gospel, without any motives of a sordid 
nature, there are strong obligations on those whom 
they visit, to sympathize with them in their various 
trials, and to relieve their necessities. 

But all this, though it proves that true ministers 
of the gospel are entitled to hospitality where they 
go, in the exercise of the ministry, and that they 
ought to have their necessities supplied, if they are 
not able to support themselves; does not at all 
militate against the belief, that the gospel never 
can be made an article of bargain and sale, like 
merchandize in the market, or like a man’s profes¬ 
sional skill. Feeling, like the apostle, necessity 
laid upon them, they dare not let pecuniary 
considerations, in the smallest degree, influence 
their minds. They dare not measure their gifts 
by money, or set a monied value on their services, 
or receive hire, or claim any thing from their 
hearers as a matter of right, or with-hold their 
labours if pecuniary advantages are not offered, 
for woe is to them, if they preach not the gospel. 
They must go where their Lord and Master may 
be pleased to send them, looking to Him, and to 
Him only, for their reward . 

Not a trace can be found in the New Testament, 
to show that the ministers of the gospel ever directed 
their travels where they could get the most 
money, or that they ever made a monied contract 
for preaching, or even that they were ever influ¬ 
enced, in any of their movements, by such con*- 
siderations. 

The practice of the Society of Friends corresponds 


252 


OF THE MINISTRY. 


with these views. Their ministers are not con¬ 
sidered at liberty to travel or appoint meetings, 
without being first approved as ministers, and 
acknowledged as such, by the Society in its official 
capacity. And, when they are concerned to travel 
in the ministry, they are to lay their prospects, as 
to each particular visit, before their own monthly 
meeting. And, if the proposed visit extend beyond 
the limits of the yearly meeting to which they 
belong, the concurrence of the Quarterly Meeting 
is required. The meeting which sets them at 
liberty to travel, takes care that they are provided 
with suitable company; and, if their circumstances 
render it necessary, they are also provided with 
means, by which they can keep themselves from 
being chargeable, when among those who are not 
of their own profession. 

Thus, while there is a careful guard, on one 
band, to avoid every thing that could operate, in 
itself, as an inducement of a pecuniary nature, we 
are careful that our ministers, who are in limited 
circumstances, should not, from that cause, be 
prevented from the full exercise of their gifts. 

As nothing tends so powerfully to lay waste the 
church, as a corrupt or unsound ministry; so the 
adversary has always been busy, to insinuate him¬ 
self into this department of the church. If he can, 
by any means, draw men into that office, who have 
neither part nor lot in the matter—if they are des 
titute of the life and Spirit of Christ, in themselves, 
no matter how eloquent they may be, or however 
they may store their minds with the language of 


OF THE MINISTRY. 


253 


those who have been divinely inspired: their popu¬ 
larity and seeming holiness only the more power¬ 
fully tend to divert the minds of their hearers 
from the pure principle of life in themselves. 

Not only are those who were never called or 
prepared to enter into the ministry, thus intruded 
into the office, but the enemy is not lacking, in 
his attempts to “ draw down,” if possible, the very 
“ stars of heaven.” 

When, therefore, an individual believes himself 
called to the ministry, great care should he taken, 
at the setting out. 

It is necessary that he should not only have 
experienced the love of God, in its tendering 
impressions, hut in those more powerful operations, 
which are designed to consume “ the dross, the tin, 
and even the reprobate silver.” 

As these purifying dispensations go on, and 
communion and peace with God are enjoyed, He 
will be pleased to carry on the preparation of 
those whom he designs to make <c ministers of the 
Spirit, and not of the letter.” 

The apprehension of being called to this work 
will he presented with great weight and awfulness, 
and when the mind is most under the divine influ¬ 
ence. Nor will this he attended with the exalta¬ 
tion of the creature, but, on the contrary, with deep 
humility and seflf-abasement. 

These preparatory exercises, if properly endured, 
will work that reduction of the natural will, which 
is necessary, in order to enable the individual, 
not only to distinguish the divine influence from 

Z 


254 OF THE MINISTRY. 

every oilier impression, but also to speak from that 
influence, without any mixture of other springs of 
action. During these exercises, various conflicts 
doubts, and fears may be expected to arise in the 
mind; but, if they serve to bring it into greater 
humility, and more constant and entire dependance 
on God, it will be found that even these afflictive 
dispensations have been both in wisdom and in 
fatherly regard. There are many who can 
acknowledge that “ tribulation worketh patience, 
and patience experience, and experience hope— 
and hope maketh not ashamed, because the love of 
God is shed abroad in the heart,” Rom. v. 4. It 
is on the operations of divine power, in every stage 
of preparation and of service, that we must rely, 
agreeably to the testimony of Scripture, 66 The 
preparation of the heart, arid the answer of the 
tongue are of the Lord.” 

But, while there should not be, in such persons, 
a dependance on secondary resources, or a looking 
out for instrumental help, there should be an 
openness to receive the counsel and admonition of 
their friends; for he who sets himself beyond the 
reach of Christian caution and instruction cannot 
be upon safe ground. 

They must feel that their natural and acquired 
abilities cannot enable them to fill the important 
station, and, in Christian humility, they will be 
ready to adopt the language, “ Who is sufficient 
for these things ?” 

It is thus, through weakness and fear, that the 
Head of the church is pleased to lead his true 


OF THE MINISTRY. 255 

ministers, that they may put no confidence in the 
flesh or in themselves, but in Him alone, whose 
u strength is made perfect in weakness.” 

Not always knowing what is best for us, we may 
desire to have, in the beginning, more extensive 
views and prospects of what is to he delivered, 
than is consistent with divine wisdom. “ I have 
many things to say unto you,” said our Lord, 
“but ye cannot bear them now”—and this may 
he as applicable to the messages of the gospel, as 
to any other revelation. Those extensive prospects 
that may he desired by the creature, may he far 
beyond its capacity to hear; and hence, in the 
tender dealings of a gracious. Father, they are 
withheld. He who would have his ministers to 
hear the word at his mouth, and warn or instruct 
the people from him —who would lead his servants 
into deep dependence on him alone, and not on 
themselves, will, when it is best to be so, com¬ 
municate the message to be delivered, sentence by 
sentence; that they may walk by faith, and not 
by sight. It is of the first importance, that we 
should distinguish between the workings of our 
own spirits, and the influence of the Spirit of 
Christ. It is instructive $o remember, that the 
divine intelligence was uttered to the prophet in 
“ a still small voice;” and thus it continues to the 
present day. When the will, the wisdom, and all 
the passions of man are brought into silence,—in 
this state of quiet waiting, the mind is in the best 
situation to be brought so under the government of 


OP THE MINISTRY. 


256 

the divine influence, as to “ speak as of the ability 
which Godgiveth.” 

Satan is spoken of, in the Scriptures, as being 
transformed into an angel of light. And we have 
no reason to believe that he is not as busy and as 
artful in his transformations as ever he was, in any 
age of the world. Thus he has often promoted the 
kingdom of darkness, by an apparent zeal for reli¬ 
gion. And thousands have encompassed them¬ 
selves with sparks, and warmed themselves with 
the fire of their own kindling, and, in the end, 
have realized the sentence, that they should lie 
down in sorrow. Neither the busy workings of 
the creaturely will, nor the reasoning faculty cf 
the human mind can ever bring forth any thing as 
ministry, that will benefit the speaker or the 
hearers. That passage in Matt. vii. 22, seems to 
have reference to this view of the subject, “ Many 
will say to me in that day, Lord, Lord, have we 
not prophesied in thy name, and in thy name have 
cast out devils, and in thy name done many won¬ 
derful works—and then will I profess unto them, 
I never knew you.” 

Fair, specious prospects may be presented to the 
mind—wide fields of doctrine, in which there may 
be large scope for the display of eloquence, and yet 
all this may have no application to the state of the 
meeting, and no authority from the Head of the 
church. 

“ My sheep,” said Christ, “ hear my voice, and 
they follow me, and the voice of a stranger they 


OF THE MINISTRY. 257 

will not follow.” The attentive mind will be able 
to discover the difference, but nothing short of the 
divine influence itself can be the true evidence. 

It is well known to those who have been led into 
this experience, that much perturbation of mind 
may very easily arise, on these awful occasions ; 
and that such may, at times, be ready to sink under 
the conflict of feelings that takes place. Some of 
these feelings may be regarded as resembling the 
earthquake, the whirlwind, and the fire. Great 
and distressing conflicts may take place, as pre¬ 
paratory to the call and command to move. But 
this is not the only kind of conflicts to be noticed. 
All those emotions which arise from a fear of the 
assembly, or of any individuals in it, ought to be 
overcome, for the “ fear of man bringeth a* snare,” 
and will unfit the minister. When a true prospect 
presents to the mind, it will generally, if not always, 
be with calmness. And it is of importance that 
that calmness should not be disturbed. But it 
will be disturbed, if place is given to any other 
feelings, reflections, or reasonings, instead of 
simple attention to the pure gift, and the admoni¬ 
tion of the apostle, “ Be instant in season.” Thus 
moving on, with undivided attention to the openings 
of the Word of life, and the faith and ability 
afforded—the minister will be enabled to arise with 
the arising of divine power. 

The admonition of the apostle applies as fully to 
closing as to beginning. The text is, “Preach the 
word; be instant in season, out of season ,* reprove, 
rebuke, exhort, with all long-suffering and doc- 
z 3 


256 


OF THE MINISTRY. 


trine,” 2 Tim. iv. 2. Thus, in preaching the 
word, we are instantly to speak in season, and 
instantly to be silent out of season. The latter 
part of the text, “ Reprove, rebuke, exhort, with 
all long-suffering and doctrine,” is hut an enumera¬ 
tion of the objects to he attended to in the exercise 
of the ministry. The apostle never could have 
directed any thing to he done out of season, for 
this will always produce disorder and confusion : 
hut his admonition, on the contrary, was, that 
every thing should he done 66 in order” 1 Cor. 
xiv. 4. 

When, therefore, a minister has been properly 
qualified, and engaged in preaching the word— 
when, hy being instant in season, he has begun 
well, and been enabled to edify his brethren—let 
him be equally careful to be instant—or instantly 
out of season; for, should he fail in this, he will 
inevitably bring a burden on himself and on the 
meeting. 

But, if any should suppose that their own natural 
abilities or acquirements are sufficient for this 
important work—or if they should suppose, that, 
from their past experience, they are able to preach 
the gospel, without the immediate aid and influence 
of the Spirit of Christ, “ they yet know nothing as 
they ought to know,” and will be found in the cor¬ 
rupt and false ministry. 

The more we advance in experience, the more 
deeply shall we be impressed with a sense of our 
dependance upon God, through Jesus Christ, and 
*hat “ without him we can do nothing.” No man 


OF THE MINISTRY. 


259 


can be released from this dependanee, without 
ceasing, at the same time, to be a servant of Christ. 

There is, however, a strong propensity in the 
creature, to assert its own independence. It is 
painful and humiliating to the naturally proud 
mind of man, to be in this dependant state—to be 
made a spectacle to angels and to men, and to be 
accounted a fool for Christ’s sake; and, after 
many times of favour and enlargement in the 
ministry, to sink down into nothingness of self. 
But this is the beaten path, which the apostles 
themselves, and all true ministers, down to the 
present day, have trodden. 

Let, then, the admonition be observed by all, 
“ Trust in the Lord with all thine heart, and lean 
not unto thine own understanding,” Prov. iii. 5. 

Vocal supplication may be considered as belong¬ 
ing to the ministry. In this exercise, the minister 
becomes the mouth of the assembly. And, if 
addresses to the throne of grace which are unfelt, 
must necessarily be unavailing , how clear must be 
the necessity, in this case, of speaking only under 
the influence of the eternal Spirit! To address 
Almighty God, on behalf of an assembly, expres¬ 
sing their wants and their feelings, cannot be done 
without the Spirit of Jesus Christ, through whom 
alone there is access, and by whom alone we can 
have that feeling sense of the states of others, 
which is necessary in this most solemn exercise. 

Our Lord, while personally on earth, adverted 
particularly to the subject of prayer. The zealous 


260 OP THJ2 MINISTRY. 

professors of that day were in the practice of 
making long prayers . But our Lord admonished 
his disciples, to he not as the hypocrites, who used 
vain repetitions, and thought they should be heard 
for their much speaking. The specimen of prayer 
which he gave them, (it was a specimen, for he 
said, “ after this manner pray ye”,) was remarkable 
for its fulness and conciseness. How comprehen¬ 
sive, and yet how short and simple ! 

It is a fact, to which experience, as well as Scrip¬ 
ture, will bear testimony, that those who are 
favoured with the nearest access to the throne of 
grace,—to whom the Divine Majesty becomes mpst 
clearly revealed, will feel the most awfulness, 
reverence, and self-abasement in these approaches. 
And, in this reverential awe, there will be no place 
for light or redundant expressions. The language 
will be full, solemn, and concise. And, while it 
will comport with the dignity and solemnity of the 
occasion, it will contain nothing for the sake of 
mere ornament. 

He knows what we have need of before we ask, 
and therefore cannot need repetitions or explana¬ 
tions. Nor is it consistent with the nature of this 
solemn engagement—to be intermixed with exhor¬ 
tations to the people. 

In looking back to the ministers of the gospel, in 
the primitive church, in the exercise of their gifts, 
both in preaching and in supplication, we shall find, 
in them, an encouraging and instructive example. 
There is no instance of their delivering premedi- 


OF THE MINISTRY. 


261 


fated or written orations, either as sermons or 
prayers. They came not with excellency of speech, 
or human wisdom, declaring the great truths of 
the gospel. But they spoke as the Spirit gave 
them utterance, a reaching power and energy 
attending their ministry. And this same power is 
graciously permitted to attend the true ministers 
of the gospel to the present day. Nor is it exclu¬ 
sively confined to the ministers, whom it enables 
to speak with the demonstration of the Spirit, and 
power; but it is the crown and glory of the church 
in all ages. And I am well assured that it would 
be more abundantly afforded to the professors of 
the Christian name, if it were more believed in 
and sought after—if they would “ believe in the 
light, and walk in it.” Many, very many pious 
minds, who now, with weary steps, tread the dull 
rounds of devotional exercises, planned by the 
wisdom, and performed in the will of man who, 
leaning on these exercises, find not that comfort to 
which, at times, they ardently aspire, by looking 
to the Spirit and power of Christ, revealed in the 
heart, would indeed find “ the place” they are in 
to be “ shaken.” And, as they are brought to 
experience, in the language of another portion of 
Scripture, the removal of those things which can 
be shaken, they would find those things which 
cannot be shaken, to remain, Heb. xii. 2*. 
“ Jesus Christ, the same yesterday, to-day, and foi 
ever,” has promised a spiritual communion with 
those that love him, John xiv. 23. But, in order 
to experience these blessings, there must be fait» 


262 OF THE MINISTRY,. 

in his spiritual appearance. Were this faith more 
prevalent among the professors of his name, he 
would more abundantly reveal the operations of 
his power, and pour into their minds the comforts 
which flow from the inexhaustible fountain of his 
love. In our religious meetings, we should not, 
at once, enter on the solemn acts of devotion, 
without feeling his influence to prepare our minds, 
to approach him with acceptable offerings, that our 
<c prayer might be set forth as incense before him, 
and the lifting up of our hands as the evening 
sacrifice.” But, till this qualification is experi¬ 
enced, the most rational exercise, on these occasions, 
is, reverently to wait upon him. In this waiting 
state of mind, he is often pleased to clothe us with 
humility , under a sense of our weakness and entire 
dependance on him for ail our comforts, and for 
the springing up, in the heart, of that animating 
influence, whereby a qualification is experienced 
for the various acts and exercises which are required 
in the church of Christ. 

It is only in a deep sense of humility and depen¬ 
dance upon God, animated by a lively impression of 
his goodness, that we can be prepared to bow, and 
cast down every crown before him. And it is the 
immediate operation of his power alone, that can 
enable us truly to speak in his name, or to offer 
up to Him the tribute of reverent adoration and 
praise. 


CHAP. XL 


OF BAPTISM, 

The Scriptures afford clear evidence, that the 
law was designed as a school-master to lead to 
Christ; and that “ the divers washings and carnal 
ordiriances” which it imposed were to continue 
only till the time of reformation, or the introduc¬ 
tion of the new covenant dispensation. 

It also appears that John’s ministry belonged to 
the typical and shadowy dispensation, designed to 
<e prepare the way of the Lord,” to bear testimony 
that the time of his coming was at hand—to typify 
the purifying operations of his power, and, finally, 
to apply his testimony to the person of Jesus of 
Nazareth; for all these things were effected by that 
messenger and his ministration. As multitudes 
flocked to his preaching and baptism, he directed 
their attention to Christ; representing himself as 
his humble forerunner, whose baptism was to 
decrease, as a thing of course, and contra-distin¬ 
guishing it from the baptism of Christ. (i I indeed 
baptize you with water, unto repentance : but he 
that cometh after me is mightier than I, whose 
shoes I am not worthy to bear. He shall baptize 


OF BAPTISM. 


264 

you with the Holy Ghost and with fire.” This clear 
and pointed testimony was owned by our Lord, at 
his coming, by the same kind of assent that he gave 
to the law, by submitting to the rituals which 
accompanied it. 

t< Think not,” said our Lord, 44 that I am come to 
destroy the law or the prophets: I am not come to 
destroy, but to fulfil,” Matt. v. 17. And in fulfilling, 
he ended that typical dispensation in his own, 
which was of a pure and spiritual nature. 

There was a peculiar propriety in this, for these 
typical rites and ceremonies being of divine appoint¬ 
ment, their force or obligation lasted till the new 
covenant dispensation was completely introduced, 
which did not take place until the great sacrifice 
was completed. Here their obligation ended, but 
they were continued, in condescension, a con¬ 
siderable time, after their obligation had ceased. 

It is very remarkable, that the peculiar rite* 
which was considered the seal of the “former 
covenant” was abrogated, by the introduction of 
the new dispensation. Under the law, this rite 
was not to be dispensed with, but, on the contrary, 
its disuse was no less than a dereliction of the 
covenant itself, with the promises and blessings 
annexed to it. But, when it had accomplished its 
office, when the antitype had come, under the new 
dispensation, the apostle assured some who wished 
still to retain the ceremony, that if they conformed 
to the law in this respect, 44 Christ should profit 


* Circumcision. 


OF BAPTISM. 


265 

them nothing,” Gal. v. 2. Not that one ceremony 
had been instituted for another. For this, which 
was an outward rite, and made a seal of an out¬ 
ward covenant, pointed to an inward change of 
heart, as the seal of a spiritual covenant. * And 
here were probably the grounds of the strong pro¬ 
hibition to the retention of this ceremony, as it 
would be a relinquishment of the spiritual dispensa¬ 
tion to which it pointed, or a denial of the coming 
of the anti-type. 

That this ceremony had a direct allusion to a 
change of heart, was understood even under the 
law. As may be seen by reference to Deut. x. 16, 
and xxx. 6, and Jer. iv. 4, and many other passages 
of Scripture. 

Thus, the whole body of ceremonies under the 
law was designed to represent the coming of 
Christ and his spiritual dispensation. Many of 
them were practised after the ascension of our 
Lord, not of necessity , but of condescension. Even 
that seal of the old covenant, which was ultimately 
so positively prohibited, was allowed for a time 
by the apostle Paul, as well as others. In con¬ 
descension to the weakness of the human mind, 
which cannot bear sudden transitions, but must 
be gradually enlightened and enlarged, these things 
were permitted or suffered for a time; but, in the 
language of John, they were to decrease , and, 
finally, to disappear. 

All that has been said of the ceremonies of the 
law, in general, will apply to the ministration of 
John, for he was under the law, as well as the pro- 


266 


OP BAPTISM. 


phets that had preceded him. £< He was the voice 
of one crying in the wilderness, prepare ye the way 
of the Lord.” His whole office was but prepara¬ 
tory to the coming of our Lord in the flesh, and he 
was to “ decrease,” as the dispensation of the 
gospel advanced to a complete establishment: 
thus giving place gradually, not ceasing entirely 
at once. 

As John approached nearer to the gospel dis¬ 
pensation, in point of time, than any other prophet, 
so his testimony was more direct and pointed. 

And, as our Lord acknowledged the testimony 
of the law, and applied it to himself, so he also 
acknowledged the testimony of John, than whom a 
greater prophet had not appeared. And, as he 
came to fulfil the law, so he also fulfilled the 
ministration of John. It may be particularly 
remarked, that, in speaking of the law, he said, he 
“came not to destroy, but to fulfil it.” And this 
fulfilling evidently was, by introducing the spiritual 
realities to which it pointed, to end the types and 
shadows, with all the “washings and carnal 
ordinances, imposed till the time of reformation.” 
And, as he used the word, “ fulfil,” as applied to 
the law and the prophets , so he used it as applied 
to John, and his baptism: “ Suffer it to be so 
now, for thus it becometh us to fulfil all righteous¬ 
ness,” Matt. iii. 15. , 

The Jews were in expectation of the promised 
Messiah: however erroneous their ideas might 
have been, respecting his character, still he was 
much desired. They had lost their power and 


Of BAPTISM. 


26? 

|>re-eminence among the nations of the earth. 
They had been conquered and made tributary, by 
one nation after another, till their yoke had become 
grievous. They were informed by the ancient 
prophets, that a messenger would be sent before 
the Messiah, in the spirit and power of Elias. * 
When John commenced his ministry, there was 
something singular and striking in his appearance. 
The prophecy represented him as the voice of one 
crying in the wilderness, saying, “ Prepare ye the 
way of the Lord, make straight in the desert a 
high way for our God,” Isa. xl. 3. He com¬ 
menced his ministry in the wilderness of Judea. 
His food, his clothing, his doctrine, and his bap¬ 
tism were all calculated to impress the minds of 
those who resorted to him with the idea that the 
important event was then at hand. His testimony 
on this head was clear; and, though his reproofs 
were severe, his message was gladly received. 
For we read in the evangelist, “ Then went out 
unto him Jerusalem, and all Judea, and the region 
round about Jordan, and were baptized of him in 
Jordan, confessing their sins,” Matt. iii. 5, 6. 
Submission to his baptism, I consider, was intended 
by those who did it, as an acknowledgment to his 
testimony. This testimony, however, was not 
complete, till he had applied it, personally, to our 
Lord Jesus Christ. Thus it was that John fulfilled % 
his commission, and accomplished the very end for 
which he was sent, <c to prepare the way of the 
Lord.” When, therefore, our Lord commenced 
his ministry, it was seen fit, in infinite wisdom, 


268 


OF BAPTISM. 


that he should own the testimony of John. This 
opened a door of easy accees to discipleship with 
him. And those who had submitted to the 
baptism of John were thus introduced to the very 
threshold of profession with Christ, before they 
were aware of it; and, by this means, many of the 
strong prejudices that would have operated unfa¬ 
vourably on them were removed. But there is 
another consideration, of some importance, to a 
correct understanding of the subject. As the law 
was represented as a schoolmaster, to lead to 
Christ, Gal. iii. 24, so John and his ministry were 
designed to prepare the way of the Lord, Matt, iii* 
3^ and Isa. xl. 3. The object was the same, 
though the mode of expression was different. I?* 
point of authority, too, they may be placed on the 
same ground, for both were of divine appointment* 
And, as no abrogation of types and shadows took 
place till the crucifixion of Christ, so the obser¬ 
vance of John’s baptism, in common with the other 
rituals of that dispensation, was to be expected to 
continue till that important period. The obliga¬ 
tions of the ceremonial law rested on the disciples 
of Jesus Christ, while he was personally with 
them, as fully as on the pious Jews, before Ms 
visible appearance. And our Lord not only 
observed the law himself, but encouraged the 
observance of it in others. The last supper which 
he took with his disciples was in conformity to the 
ceremonial law,—and he directed one whom he 
had healed to “ shew himself to the priest, and 
offer the gifts” prescribed by the law. Indeed it 


OF BAPTISM. 


269 


is generally admitted, that the law was fully in 
force, in all its parts, till our Lord exclaimed, <£ It 
is finished.” And, as the dispensation, previous 
to this event, completely and fully embraced the 
baptism of John, it is not strange that this baptism 
was observed, with the other ceremonies of the 
time then present. To these causes we may 
ascribe the sanction which our Lord gave to his 
disciples, in using John’s baptism. There was 
divine wisdom, as well as condescension in it. 
And, further, it served to shew the harmony that 
existed in all the divine dispensations. But our 
Lord, as if to guard against wrong conclusions, 
that might be formed from these proceedings, 
never used this baptism himself. And, in using 
the word now , when he applied to John to bo 
baptized, he limited the use of it to that dis¬ 
pensation. 

The reasons for this use of water-baptism among 
the disciples were not permanent. They applied 
only to that particular time, when the influence of 
John and his ministry was necessary to the intro¬ 
duction of Christianity among that people. It was 
also peculiarly to the Jews. For they, and not 
the Gentiles, were the subjects of John’s baptism. 

When, therefore, the new dispensation was 
come—so far as this baptism was a type and sha¬ 
dow of the spiritual baptism of Christ, it stood just 
on the same ground with the types and shadows of 
the law—that, is, the substance remained—the 
types and shadows ceased, and passed away—at 

that same period, too, it had done its office, in 
2 a 3 


m 


OF BAPTISM. 


preparing the way of the Lord, and facilitating 
the introduction of the new dispensation. It only 
then remained for the strong attachment which 
had been formed to it, and by which, in part, 
it effected its office—to wear away. This required 
time, during which, in condescension, it was borne 
with, as were many of the abrogated ceremonies 
of the law. And this was the fulfilment of the 
prophecy of John himself, 66 He must increase, but 
I must decrease,” John iii. 30. For the decrease 
of attachment to this, as well as the other relics 
of the typical dispensation, was only to be expected 
through the increasing influence of the pure, living 
principle of divine life in the soul. 

And thus it was, in the primitive church. It is 
evident that the apostles themselves were more or 
less under the influence of their education, and the 
attachments they had formed to institutions while 
they were in force. So powerful was this preju¬ 
dice, that Peter needed a vision, to induce him to 
go to Cornelius. It was at that very time, that 
he queried , “can any forbid water, that these 
should not be baptized?” He spoke hesitatingly, 
and not as he did when preaching the doctrines of 
the gospel. He was, long after this, entangled 
with the ceremonies of the law, so that Paul with¬ 
stood him to the face. But this misunderstanding 
did not relate to the great, fundamental doctrines 
of the gospel. And it only depended on the force 
with which the mind retained its hold on things 
originally of divine appointment, but which, in 
the change of dispensations, had become unessen- 


QP BAPTISM. 


271 


tial, and even an inctimberanee andhinderance. 

The apostles, however, gradually rose above 
these things. First, they saw beyond the contracted 
views of their education, and embraced the Gen¬ 
tiles, as well as the Jews, in the effusions of gospel 
love. The question of circumcision soon claimed 
their attention, and was adjudged to have ceased, 
in point of obligation. Nor was baptism entirely 
passed over unnoticed. The apostle Paul, finding 
the attachment to this ceremony not giving way 
so fast as it should have done, let them know it 
was no part of his mission, and thanked God, that 
he had baptized only a few individuals—which 
appears to have been done a considerable time 
before the period at which he wrote. The apostle 
Peter, also, found it necessary to enforce, on the 
minds of those to whom he wrote, that saving bap¬ 
tism was not the putting away of the filth of the 
flesh, but the answer of a good conscience towards 
God, by the resurrection of Jesus Christ, 1 Pet. 
iii. 21. 

The transfiguration of our Lord, on the mount, 
was a striking illustration of the several dispensa¬ 
tions, their objects, and duration. It is recorded 
by the evangelists in the following words: “ And, 
after six days, Jesus taketh Peter, and James, and 
John his brother, and bringeth them up into an 
high mountain apart. And was transfigured before 
them: and his face did shine as the sun, and his 
raiment was white as the light. And behold 
there appeared unto them Moses and Elias, talking 
with him. Then answered Peter, and said unto 


272 


OF BAPTISM . 


Jesus, Lord, it is good for us to be here: if thou 
wilt, let us make here three tabernacles, one for 
thee, and one for Moses, and one for Elias.” 
(“For he wist not what to say,” Mark ix. 6.) 
a While he yet spake, behold a bright cloud over¬ 
shadowed them: and behold a voice out of the 
cloud which said, this is my beloved Son, in whom 
I am well pleased, hear ye him. And, when the 
disciples heard it, they fell on their faces, and were 
sore afraid. And Jesus came and touched them, 
and said, arise, and be not afraid. And, when 
they had lifted up their eyes, they saw no man 
save Jesus only. And as they came down from 
the mountain, Jesus charged them, saying, tell the 
vision to no man, until the Son of man be risen 
again from the dead,” Matt. xvii. 5—10. The 
concluding charge had allusion to the completion 
of the vision, when Jesus, or his spiritual dis¬ 
pensation was to be left alone, and not till that 
time was it seasonable to impress its mystical 
application. 

As he assumed that divine glory, as seen in 
his transfiguration, Moses and Elias were seen 
talking with him: for to him, thus glorified, they 
pointed, and bore testimony. And, as they still 
appeared—that active disciple, though a little 
bewildered in his ideas, wished to continue that 
state of things, and perpetuate it by building three 
tabernacles, one for Jesus, one for Moses, and one 
for Elias. But, while he yet spake, the error was 
corrected—“ for a bright cloud overshadowed 
them, and a voice said, this is my beloved Son, 


0$ BAPTISM. 


27$ 


in whom X am well pleased, hear ye Him . And, 
when they had lifted up their eyes—they saw no 
man save Jesus only .” Moses and Elias were gone. 
They had done their office—and Jesus alone 
remained. Moses and Elias, who represented the 
law, and the baptism of John, had done their 
office, when the Son of man was risen again from 
the dead—and they passed away. How vain 
would it then be to attempt to go back to a state; 
in which God was not all, and build tabernacles* 
for those that must disappear ! 

And thus it is with many pious minds, since that 
day. They wish to tabernacle with Jesus but 
they want also the company of Moses, and John? 
the Baptist* They see that these have been 
honoured with the presence of the Master, in great 
glory; and that access to him has been obtained 
through them; but that instructive voice remains 
to* be heard, “ This is my beloved Son, in whom 1 
am well pleased, hear ye Him” And he is to 
remain alone. 

Here, Moses and Elias appeared together, talking 
with Jesus—which was verified, in the continuance 
of the law, and the introduction of John’s ministra¬ 
tion, and both in their full force, at the same time ; 
after our Lord made his appearance. And, as 
Moses (or the law) disappeared, so did John, (or 
water baptism),—and Jesus and his spiritual dis¬ 
pensation remains alone. 

That others, as well as Peter, should be unwi - 
ling to let Moses and Elias go, is not strange. The 
strong attachment that had been formed for the 


274 


OF BAPTISM. 


law and the baptism of John, while they were in 
force, was not to be shaken off immediately, by 
those whose zeal was ardent. Hence, many of the 
rituals of that dispensation, were still practised by 
the disciples, and even the apostles themselves, 
after the ascension of our Lord. Nor were they 
without strong prejudices also, as already observed 
—There was much disputing in the council of the 
apostles and elders, before they could come to the 
conclusion, that circumcision and the other rituals 
of the law were not necessary. But as the power, 
life, and light of Christ, became fully introduced, 
not only did the types and shadows of the law, 
which pointed to him, cease, but those prejudices 
also gave way, “ before the brightness of his com¬ 
ing.” First the intimation of those things was 
mild. The apostles and elders at Jerusalem, sent 
to the brethren in distant parts, this gentle intima¬ 
tion of their views. “ It seemed good to the Holy 
Ghost and to us, to lay upon you no greater bur¬ 
den than these necessary things.” Acts xv. 28. 
And in the enumeration of particulars, they includ¬ 
ed no part of the ceremonial law, except the 
abstinence from meats offered to idols, from things 
strangled, and from blood. The question imme¬ 
diately brought before them, is not mentioned in 
this address to the Churches, which shews clearly, 
that they designed to apply this instruction and 
decision, to the ceremonial law generally. 

After this, the apostles began to speak more 
pointedly on the subject. Paul brings into view, 
the weakness of the law; and not only that the 


OF BAPTISM. 


275 


divers washings, (of which John's baptism was 
one,) and carnal ordinances, could not effect that 
important change, which constituted the new crea¬ 
ture, but that they were imposed only till the time 
of reformation, or full introduction of the Gospel 
Dispensation, Heb. vii. 19, and ix. 9, 10. He 
also informed the believers, that as there was but 
“ one Lord, and one Faith,” so there was but 
“ one Baptism.” Eph. iv. 5. And John clearly 
acknowledged that his was not the baptism of 
Christ. Matt. iii. 11. 

The apostle Peter, as already observed, took 
occasion, in speaking of saving baptism, to let the 
believers know, that it was not the putting away 
of the filth of the flesh. 

But the apostle Paul went further—in relation 
to ceremonies. When he found the professors of 
Christianity, not easily weaned from these things, 
he told them in Strong terms, that if they observed 
these, Christ would profit them nothing—and he 
thanked God that he had baptized only a small 
number whom he mentioned. Thus giving them 
to understand that their attachment to this cere¬ 
mony was not chargeable to him* Vide Gal. v. 2. 

Not only did he thus represent forms and cere¬ 
monies, in their own littleness and insignificancy, 
but he inculcated those important truths that were 
of indispensable necessity. 

Those whoever experience Christ brought into 
dominion over all in them, must be brought into a 
likeness of his death. We cannot be made partak¬ 
ers of his resurrection, without first partaking also 


OF BAPTISM. 


276 

of his death. “For if,” said the apostles, “we 
have been planted together in the likeness of his 
death, we shall he also in the likeness of his resur¬ 
rection.” Rom. vi. 5. “ That I may know him, 

and the power of his resurrection and the fellow¬ 
ship of his sufferings, being made conformable to 
his death.” Phil. iii. 10. 

When the mother of Zcbcdee’s children requested 
of our Lord, that her sons might sit, one on his right 
hand, and the other on his left, in his kingdom, he 
inquired if they were able to drink of the cup that 
he should drink of, and be baptized with the baptism 
that he was baptized with ? Matt. xx. 21. And as 
the period of his crucifixion drew near, he said, “ I 
have a baptism to be baptized with, and how am I 
straitened till it be accomplished 1” Widely differ¬ 
ent was this baptism from immersion in water, or' 
sprinkling. And thus also it is found by his true 
followers. Conformable to this, is the language of 
the apostle : “ Know ye not that so many of us as 
were baptized into Jesus Christ, were baptized 
into his death f Therefore we are buried with him, 
by baptism, into death.” Rom. vi. 3. He does not 
say into water , which is not even implied in the 
text. And to the Galatians, iii. 27, he says: 
“ For as many of you as were baptized into Christ, 
have put on Christ.” And this is very clearly to 
be distinguished from water baptism. In the 
administration of the latter, all that can be posi¬ 
tively stated is, that they are baptized into the 
water, and have put on a name of religion. Not 
so of the baptism of Christ~~that which he himself 


OF BAPTISM. 


277 


was baptized with. All who experience it, are 
baptized into Christ—and put on his divine nature, 
<c that like as he was raised up from the dead, by 
the glory of the Father, even so they also may 
walk in newness of life.” Rom. vi. 4. 

The commission given by our Lord to his disci¬ 
ples, after his resurrection, has been considered as 
the authority for water baptism. Go ye therefore, 
and teach all nations, baptizing them in [or into] 
the name of the Father, and of the Son, and of the 
Holy Ghost, teaching them tq observe all things 
whatsoever I have commanded you.” To this 
charge he annexed the promise of his presence— 
66 Lo I am with you alway, even unto the end of 
the world.” 

Here it is specially to be noticed, that water is 
not mentioned in the text. And I consider it 
assuming too much, to introduce into it what our 
Lord himself did not. In the next place, baptizing 
being the present participle, refers to the same time 
with teaching. They are thus brought to occupy 
the same space of time, as a simultaneous act. 
Teach , baptizing . This was completely fulfilled, 
as Peter bore testimony. “ As I began to speak, 
the Holy Ghost fell on them, as on us at the begin¬ 
ning. Then remembered I the word of the Lord, 
how that he said, John indeed baptized with water , 
but ye shall be baptized with the Holy Ghost.” 
Here then, was a case, in the household of Cor¬ 
nelius, of a baptism of the Holy Ghost—and in 
the fulfilment of the commission of our Lord, Teach s 
Baptizing . 


2b 


OF BAPTISM. 


273 

In regard to this important commission, it has 
been remarked by some writers, that the common 
translation has given countenance to a mistake of 
no ordinary magnitude. “ In the name of the 
Father, and of the Son, and of the Holy Ghost 
that the original is not in, but into, the name, 
which is frequently put for the power. 

I shall not insist on this criticism; as either of 
these prepositions will support our doctrine. For 
the preposition into , is not absolutely necessary, to 
convey the idea, even of immersion in the element, 
into which the subject is baptized. For we read 
in Matthew the iii. 5, that the hearers of John, 
“ were baptized of him in Jordan.” And the 
apostle Paul used them both, in the same sense we 
contend for. “ If any man be in Christ, he is a 
new creature.” 2 Cor. v. 17. “ As many as have 

been baptized into Christ, have put on Christ.” 
Gal. iii. 27. So that whether we take in or into, 
there will be no forced construction, in applying 
either, to the name , used figuratively for the 
power , influence , or Divine Nature . Thus: “Let 
them that love thy name , be joyful in thee.” Psalm 
v. 11. “The name of the God of Jacob defend 
thee.” ib. xx. 1. “ The name of the Lord is a 

strong tower, the righteous runneth into it and is 
safe.” Prov. xviii. 10. “By what power or by 
what name have ye done this?” Acts iv. 17. This 
question was put to Peter and John, respecting the 
miracle, in healing the impotent man. In reply, 
“ Peter, being filled with the Holy Ghost,” let 
them know, that it was “ by the name of Jesus 


OF BAPTISM. 


m 

Christ of Nazareth”—“ even by Him doth this 
man stand here before you whole.” And in their 
united supplication, they said: “ And now Lord” 
—‘‘grant unto thy servants, that with all boldness 
they may speak thy word ; by stretching forth thy 
hand to heal; and that signs and wonders may be 
done by the name of thy holy child Jesus. And 
when they had prayed, the place was shaken where 
they were assembled together; and they were all 
filled with the Holy Ghost, and spake the word of 
God with boldness.” ib. iv. 29, 30. “ In his name 

<shall the Gentiles trust.” Mat. xii. 21. “ Many 

believed in his name,” (that is, in his divinity.) 
John ii. 23. “ That believing ye might have life 

through his name.” ib. xx. 31. “ But ye are 

washed, but ye are sanctified, but ye are justified 
in the name of the Lord Jesus and by the Spirit of 
our God. 1 Cor. V. 11. 

It will not be denied, that the expressions, “ In 
his name,” are sometimes used to signify, under his 
authority. 

This, however, is not less a figurative mode of 
expression than the other; and I believe it is not 
more frequently used in the Scriptures. That the 
apostles had this authority, will readily be granted. 
But what is that to those who have not been endu¬ 
ed with the power?—will that warrant any one 
who pleases, to use that sacred name? The seven 
sons of Sceva made such an experiment. Theif 
took the name in a very literal sense, but they 
wofully found that they were destitute of the 


280 


OF BAPTISM. 


power and influence, with which the apostles were 
endued. 

How then can it he supposed that dipping into 
water, or sprinkling, can he fulfilling the com¬ 
mission, to teach, baptizing, in, or into the name. 
The question is involved in difficulty, which cannot 
possibly be removed. It is no support to the doc¬ 
trine to argue, that allowing water baptism , is mak¬ 
ing the commission easily practicable for men. It 
militates directly against it. For the disciples 
themselves w T ere not qualified for this work, after 
all their experience, without the aid and presence 
of Him who has “ all power in heaven and on 
earth.” They were specially commanded to tarry 
at Jerusalem, till they were endued with power 
from on high. They did so—and thus endued, 
they taught, baptizing “4nto n 44 the power of an 
endless life.” And this remains to be the com¬ 
mission, down to the present day. They are to 
teach, baptizing into that divine power—and they 
are also to tarry till they are themselves endued 
with power from on high. Then, and not till then, 
are they clothed with a baptizing ministry. And 
the promise remains to be fulfilled—for the divine 
presence still goes along with all his true ministers. 

It will not be pretended that all are baptized with 
the Holy Ghost, that submit to the ceremony of 
water baptism; for some had submitted to it for¬ 
merly, who had not so much as heard that there 
was a Holy Ghost. Acts xix. 2. From the manner 
in which the extent of John’s ministry and baptism 


OP BAPTISE. 281 

is mentioned by the evangelist, it would seein to 
have been generally received among the Jews. 
For he says: “ Then went out to him Jerusalem, 
and all Judea, and all the region round about 
Jordan, and were baptized of him in Jordan, con¬ 
fessing their sins.” Matt. iii. 5. But the history 
does not warrant the belief, that the ministry of 
Christ, and his spiritual Baptism, were as exten¬ 
sively received by the same subjects. And it is 
very certain, that some have received the baptism 
of the Holy Ghost, who had not received that of 
water. Such was the case of Cornelius; and such 
has been the case with thousands since that day, 
who never have received the ceremony of water 
baptism. 

No one can deny that the commission of the 
great apostle of the Gentiles, was as full as that of 
any of the apostles. For he says he was 66 not a whit 
behind the very chiefest apostles.” And yet, when 
speaking with reference to water baptism, he ex¬ 
pressly declares be was not sent to baptize, but to 
preach the Gospel; and thanked God that he had 
baptized only such and such, whom he named. To 
suppose that he preached, and some ether person 
baptized, would be but begging the question: for the 
Scriptures do not Warrant the assertion. Not only 
is it without support from Scripture, but it would 
contradict his own assertion, that he was not a whit 
behind the chiefest apostles. Neither would it ful¬ 
fil the commission; for teaching and baptizing are 
so intimately connected, both as to time and ope¬ 
ration, that they are not to be separated, so as to 
2 b 3 


282 


OF BAPTISM, 


be assigned to different persons. Allowing this la¬ 
titude of construction, the apostle Paul, could not 
teach, Baptizing; he only taught—and so but half 
fulfilled the commission—and then unaccountably 
thanked God that it had been so! These suppo¬ 
sitions lead to conclusions, which will not readily 
be admitted, by the pious Christian, whatever 
denomination he may be of. 

« He that believes and is baptized, shall be sav¬ 
ed.” This is a very positive, unequivocal declara¬ 
tion. Here the case is not left doubtful, but to be¬ 
lieve, and be baptized, is saving. And yet, we 
must admit that the very worst of men, may, like 
“ the devils, believe;” and none can deny that they 
may be baptized with water, for we read that the 
devils believe and tremble, James ii. 19: and 
Simon Magus was baptized in water. Acts viii. 13. 
Therefore the baptism here meant, could not be 
that of water, or “ a putting away of the filth of 
the flesh, but the answer of a good conscience 
towards God, by the resurrection of Jesus Christ.” 
1 Pet. iii. 21. 

The baptism of water was a metaphor ; and, as 
it was, in its first institution, connected with the 
call to repentance, so it represented the first ten¬ 
dering impressions of divine grace; softening the 
obdurate heart into contrition, and, at the same 
time, cleansing it from a portion of its pollutions. 

But, as these first operations are represented 
metaphorically as effected by water t so the further 
purification of the soul is represented as being 
through the operation of fire . But, in the Chris- 


OF BAPTISM. 


283 


tian experience, the first is no more by material 
water , than the last is by material fire . “The 
washing of water” is “by the word,” Eph. v. 26. 
And this is as purely a spiritual operation, as that 
of “ the refiner’s fire,” by which “ the dross, the 
tin, and the reprobate silver are consumed.” 

The types and shadows of the legal dispensation 
were not abrogated, to be succeeded by other sha¬ 
dows, equally outward and figurative with the 
first. They were not shadows of shadows—but 
pointed to the living and eternal substance. 

The apostle bore testimony, “We have not 
received the spirit of bondage, again to fear, but 
we have received the Spirit of adoption, whereby 
we cry, Abba, Father; the Spirit itself bearing 
witness with our spirits, that we are the children 
of God,” Rom. viii. 15. “ Ye were sealed with 

that Holy Spirit of promise,” Eph. i. 13. “And 
grieve not the Holy Spirit of God, wherewith ye 
were sealed, to the day of redemption,” Eph. iv. 
30. Thus, it is by the Holy Spirit that we are 
sealed under the gospel—and not by water. 

The Society of Friends, therefore, believe that 
the baptism of John was a type , that has long since 
done its office, and ceased, in the church of Christ. 
That it was used for a time, and on particular 
occasions, in the primitive church, will be readily 
granted. But this is no more than may be said 
of some other ceremonies of the law. Long after 
the ascension of our Lord, there were many thou¬ 
sands of the believers who were zealous for the law, 
Acts xxi. 20., and could not see that they were 


OP BAPTISM. 


284 

entering into a dispensation purely spiritual* in 
which the substance of things being enjoyed, those 
types and shadows ceased. And this weakness 
was yielded to by the apostles, for, on the occasion 
alluded to in Acts xxi., the great council of elders, 
and James recommended the apostle Paul to join 
with four men that had a vow, and were about 
purifying themselves according to the law, and 
shave their heads; that all might know that he 
walked orderly, and kept the law. 

There was the same reason to account for the 
continuance of water baptism. There were those 
who held the ministry and baptism of John in high 
estimation, firmly believing them to have been of 
God, as they really were, as well as the law. To 
such attachments to things once necessary, 
although it might be in weakness, as not properly 
distinguishing the right time when they were to 
cease, there has always been great tenderness and 
condescension in the church of Christ. And we 
freely agree that this tenderness is still extended 
to those who sincerely believe in the necessity of 
these outward ceremonies, though about eighteen 
hundred years have passed over, since Jesus Christ 
put an end to types and shadows, “ blotting out 
the hand-writing of ordinances , that was against 
us, which was contrary to us—and took it out of 
the way, nailing it to his cross.” 

And seeing this strong attachment, in pious 
minds, after the lapse of so many ages, we can form 
some idea of the effects of the same thing, when the 
causes were all recent, and the nature of the 


OP BAPTISM* 285 

gospel dispensation had hardly been clearly 
unfolded. 

We see that the apostles and elders were as 
nursing-fathers in the church, not willing that 
any should stumble, or be wounded, or offended; 
regarding, above all things, the sincerity with 
which the new converts were actuated. Thus 
Paul declared he would rather eat no meat, than 
to offend a weak brother. We find him also con¬ 
forming to rituals that were perfectly unessential, 
merely in condescension to the same weakness. 

But, though this weakness was, and still remains 
to be, regarded with tenderness, yet it deserves to 
be seriously considered, that weakness is not a 
situation to be desired or continued in. 

The apostle admonished the Galatians, to <c stand 
fast, therefore, in the liberty wherewith Christ 
hath made us free, and be not entangled again 
with the yoke of bondage.” And he testified, that, 
if one of the rituals of the law, which he mentioned, 
was observed, they were debtors to do the whole 
law. Let it be a serious consideration, in contend¬ 
ing for the continuance of types and shadows, 
which have had their fulfilment in Christ, how 
far such individuals are entangling themselves 
with the yoke of bondage, and becoming debtors 
to the whole ceremonial institutions of the former 
dispensation, and even detracting from the excel¬ 
lencies of the new dispensation which was intro¬ 
duced by Jesus Christ. 

The baptism of the Holy Ghost, or Christ s 
spiritual baptism, is still continued to the true 




OF BAPTISM. 


believers: for the apostle Paul declared, “ There 
is one Lord, one faith, and one baptism.” And 
the apostle Peter, in speaking of saving baptism, 
says, “ Which is not the putting away of the filth 
of the flesh, but the answer of a good conscience 
towards God, by the resurrection of Jesus Christ.” 
These testimonies, were there no others in the 
Scriptures, are sufficient to prove that it is no 
elementary operation; and that it is of a lasting, 
unchangeable nature. The ministers whom Christ 
sends are still enabled to teach, baptizing: and, 
when that baptism is experienced, there is no 
doubt remaining of its sufficiency. The substance 
is enjoyed, and we dare not turn from it, to 
embrace shadows* 


CHAP. X1L 


OF THE SUPPER. 

When our Lord first spoke to his disciples, of 
their eating his flesh and drinking his blood, it 
was heard with astonishment, and the exclamation, 
44 How can these things be !” Their views were 
then outward, and they construed his words 
literally , when their meaning was altogether mysti¬ 
cal. This has been the case, in relation to the 
flesh and blood of Christ, from the day that he 
first mentioned it, down to the present period. 

Thus some, taking the words of our Lord in the 
most literal signification, 44 This is my body,” &c, 
and 44 this is my blood of the New Testament,” &c. 
and 44 this do in remembrance of me,” have sup¬ 
posed that they were authorized to repeat this 
ceremony, and that the bread and wine became 
the very flesh and blood of Christ. Others, 
revolting at these gross conceptions, have variously 
modified theii* opinions, until they have brought 
it down to 44 an outward and visible sign .of an 
inward and spiritual grace.” And even thus 
modified, it is contended for, as a standing 
ordinance in the church of Christ. 


288 


OP THE SUPPER. 


That we may examine how far this idea is sup¬ 
ported by the text, I will transcribe the several 
relations that are given of that transaction, by the 
four evangelists. 

Matthew says, “ And, as they were eating, Jesus 
look bread, and blessed it, and brake it, and gave 
it to the disciples, and said, take, eat: this is my 
body. And he took the cup, and gave thanks, 
and gave it to them, saying, drink ye all of it. 
For this is my blood of the New Testament, which 
is shed for many, for the remission of sins. But 
I say unto you, I will not drink henceforth of this 
fruit of the vine, until that day when I drink it 
new with you, in my Father’s kingdom.” 

Mark’s account is almost exactly in the words 
of Matthew. 

Luke says, “And he took bread, and gave 
thanks, and brake it, and gave unto them, saying, 
' this is my body, which is given for you: this do in 
remembrance of me. Likewise also the cup after 
supper, saying, this cup is the New Testament in 
my blood, which is shed for you.” 

John passes over the supper, and proceeds to 
another transaction, thus: “ Now before the feast 
of the passover, when Jesus knew that his hour 
was come, that he should depart out of this world 
unto the Father, having loved his own, which were 
in the world, he loved them unto the end. And 
supper being ended, (the devil having now put into 
the heart of Judas Iscariot, Simon’s son, to betray 
him), Jesus knowing that the Father had given 
all things into his hands, and that he was come 


THE SUPPER. 


289 


from God, and went to God; he riseth from sup¬ 
per, and laid aside his garments, and took a towel, 
and girded himself; after that he poureth water 
into a bason, and began to wash his disciples* feet, 
and to wipe them with the towel wherewith he 
was girded. Then cometh he to Simon Peter: 
and Peter saith unto him, Lord, dost thou wash 
my feet! Jesus answered, and said unto him, 
what I do thou knowest not now, hut thou shalt 
know hereafter. Peter saith unto him, thou shalt 
never wash my feet. Jesus answered him, if I 
wash thee not, thou hast no part with me. Simon 
Peter saith unto him, Lord, not my feet only, hut 
also my hands and my head. Jesus saith unto 
him, he that is washed needeth not save to wash 
his feet, hut is clean every whit; and ye are clean, 
but not all. For he knew who should betray him: 
therefore said he, ye are not all clean. So after 
he had washed their feet, and had taken his gar¬ 
ments, and was set down again, he said unto them, 
know ye what I have done to you ? Ye call me 
Master and Lord: and ye say well; for so I am. 
If I, then, your Lord and Master, have washed 
your feet; ye also ought to wash one another’s 
feet. For I have given you an example, that ye 
should do as I have done to you.” 

Of the four evangelists, who have recorded the 
passover that Jesus eat with his disciples, imme¬ 
diately before he suffered, only one says any thing 
like its being repeated. Can we suppose that, if it 
was designed as so important an institution, as is 
believed by some, that it would have been thus 
2 c 


290 


THE SUPPER. 


slightly passed over ? Would the institution have 
been entirely omitted by three out of the four 
evangelists, and by the fourth just mentioned, in 
the simple expression, <£ this do in remembrance 
of me ?” 

A question naturally arises, whether the break¬ 
ing of bread for the common support of nature, 
and taking the cup, with the giving of thanks, is 
not the thing that is to be done in remembrance of 
Christ. And whether, as often as this is done— 
as often as we sit down to our ordinary meals, 
under a reverent sense of the goodness of God, 
through Jesus .Christ, there is not a memorial of 
his body that was broken, and his blood that was 
shed for us ? agreeably to the words of the apostle, 
(( as often as ye do this, ye do show forth the Lord’s 
death till he come.” 

When, partaking of the blessings of a bountiful 
providence for the nourishment and growth of our 
natural bodies, does it not bring to mind the need 
there is, for the preservation of the divine life in 
us, of the bread which comes down from heaven, 
for the support of the inner man ? And, as this 
bread is obtained through the coming and suffering 
of Jesus Christ, whose precious blood was shed 
for us, it is calculated to make impressions of an 
humbling nature. It is Christ alone, internally 
enjoyed, that can nourish the soul up unto eternal 
life, and hence that mysterious expression of our 
Lord, t£ except ye eat the flesh of the Son of man, 
and drink his blood, ye have no life in you, for my 
flesh is meat indeed, and my blood is drink indeed.” 


THE SUPPEfc. 


291 


This, however repugnant in a literal point of 
view, is one of those precious truths, which the 
pious soul well understands, and often recurs to, 
in its progress heaven-ward. 

Matthew, Mark, and Luke all give the circum¬ 
stances of the breaking of bread, taking the cup, 
and giving of thanks. But this was no more than 
appears to have been our Lord’s uniform practice. 
When he ate, he took the bread, and, looking up 
to heaven, gave thanks, and brake it, and gave to 
his disciples. This is so often recorded, that we 
may fairly conclude, that it was his constant 
practice. 

At this last supper that he was to take with his 
disciples, in order to inculcate the great truths ot 
redemption, and the benefits derived from his 
sufferings and death, then soon to take place, he 
associated that sacrifice of himself on the cross, 
with the idea of the nourishment of their bodies. 
And the calls for food being of a nature so often 
to occur, and so absolute in its demands, was cal¬ 
culated to fix deeply in their minds the necessity 
of that spiritual bread, which they received through 
him, who was about to lay down his life, and shed 
his precious blood for them. Thus far the three 
evangelists concur; the third adds, u do this in 
remembrance of me,” which does not materially 
change the view of the subject. The fourth had 
his attention directed to another circumstance, 
which the others had not mentioned, the washing 
of the disciples’ feet. And here let the two ac¬ 
counts of the evangelists, Luke, and John, be com- 


the supper. 


292 

pared, and candidly decide, which has most the 
appearance of a permanent institution, the Supper, 
or the washing of feet? I hesitate not to say, 
that the latter has abundantly more of such an 
appearance, than the former. And yet, by gene¬ 
ral consent of Christians, it is laid aside, or rather 
not regarded as a standing ordinance. 

I am not endeavouring to detect discrepances 
among the evangelists, hut only to show, that 
though four have written on the occasion, so little 
is to he discovered in the records they have left, 
like an institution of an ordinance. And this may 
he regarded as an evidence, that it was not so in¬ 
tended. 

That such a ceremony did take place in the 
Christian church, in early times, is no more than 
happened in relation to many practices and obsei- 
vances, which are now generally considered to have 
ceased, in point of obligation—even though they 
were enjoined by the church. Such were those 
relics of the ceremonial law, which were enjoined 
in the epistle of the apostles and elders at Jerusa¬ 
lem—though they introduced it by saying, it seemed 
good to the Holy Ghost and to them. And such 
was the washing of feet; the practice of which, to 
some extent, grew out of the example of our Lord, 
as recorded by the evangelist. John xiii. Such also 
was the anointing of the sick with oil, as enjoined 
by the apostle. James v. 14. And we might men¬ 
tion, their having all things in common—in very 
close connexion with which, was the practice of 
“ breaking bread, from house to house.” Acts ii. 46, 


THE SUPPER. 


293 


We therefore believe, that we may safely de¬ 
cline the use of this ceremony, as not essential 
in itself. That the bread and wine, are not 
the actual flesh and blood' of Christ, is agreed 
by all Protestants. And if it be admitted, as an 
outward and visible sign, of an inward and spiri¬ 
tual grace, it must be perfectly useless if that spiri¬ 
tual grace be wanting : and if it be present, and 
the body and blood of Christ be really enjoyed in 
spirit, that outward and visible sign must be of 
small consequence, and would be lost in the fulness 
of the eternal substance. 

On the other hand, there is a real danger, that a 
dependance on an empty shadow, may divert the 
mind of the pious Christian, from perseveringlv 
seeking the substance. Hence the admonition of 
the apostle: “ Wherefore, if ye be dead with Christ 
from the rudiments of the world, why, as though 
living in the world, are ye subject to ordinances, 
(Touch not; taste not; handle not; which all are 
to perish with the using,) after the commandments 
and doctrines of men ?” Col. ii. 20—22. 

The idea of establishing certain particular days, 
at long intervals, for enjoying communion with 
God, I apprehend, is calculated to produce effects 
prejudicial to the Christian traveller. That com¬ 
munion which is the life of the true Christian, 
should be more frequent. “ Behold I stand at the 
door and knock; if any man hear my voice, and 
open the door, I will come in to him, and sup 
with him, and he with me.” Rev. iii. 20. That 
this is properly the Lord’s Supper, is clear from 
2 o 3 


294 


THE SUPPER. 


tlic plain language of the text. And that it is not 
dependant on any ceremonies whatever, is equally 
evident. That this intercourse and sustenance 
should he daily sought after, is inculcated by our 
Lord, in that prayer which he taught his disciples: 
« Give us day by day our daily bread.” Luke xi. 
3. Here is no putting off to sacrament day,* so 
called: the soul, in the mean time, languishing 
for the want of that bread, which alone can nourish 
it up to eternal life. 

We, therefore, believing that the body and blood 
of Jesus Christ, and communion with God through 
him,* are only to be experienced in a spiritual sense, 
and that the outward ceremony is one of those 
things which perish with the using, think ourselves 
fully warranted in declining the use of the shadow, 
and pressing after the pure and spiritual substance, 
which is the one thing needful. 

* The word sacrament, is of Roman origin, and signified a 
military oath. 


CHAP. XIII. 


OF DAYS AND TIMES. 

The Society of Friends believe, that the “ holy 
days,” “the new moons,” and “sabbath days,” 
observed under the law, “ were shadows of things 
to come, but the body is of Christ.” Col. ii. 16, 
IT. And as shadows, they ceased, with the sha¬ 
dowy dispensation, of which they formed a part. 

The apostle, speaking of Christ, and the blessed 
operations of his power, under the Gospel dispen¬ 
sation, brings into view the abrogation of the types 
and shadows of the law, by the coming of the spiri¬ 
tual realities to which they pointed, in the follow¬ 
ing striking language: “Blotting out the hand¬ 
writing of ordinances, that was against us, which 
was contrary to us, and took it out of the way, 
nailing it to his cross; and having spoiled princi¬ 
palities and powers, he made a show of them 
openly, triumphing over them in it. Let no man 
therefore judge you in meat, or in drink, or in 
respect of an holy day, or of the new moon, or of 
the Sabbath-days; which are a shadow of things 
io come ; but the body is of Christ.” 

“ Wherefore, if ye be dead with Christ, from 


296 


OP DAYS AND TIMES. 


the rudiments of the world, why, as though living 
in the world, are ye subject to ordinances, (touch 
not; taste not; handle not; which all are to 
perish with the using,) after the commandments 
and doctrines of men?” Col. ii. 14—17, 20. 

“ If ye then be risen with Christ, seek those 
things which are above, .where Christ sitteth on 
the right hand of God.” ib. iii. 1. 

An improper veneration of days, and other sha¬ 
dows of the legal dispensation, appears to have 
been a snare, into which professing Christians, 
were very early betrayed. Indeed, where there 
is a large proportion of zeal, there is peculiar dan¬ 
ger of its being directed to wrong objects. Not 
only did the Colossians give cause to the apostle, to 
check their superstitous observance of days and 
times, but the Galatians appear to have been not 
less entangled in these things than the Colossians. 
The great and dangerous error, into which they 
have been led by the observance of these things, 
was an apprehension that they were justified by 
the works of the law; and this remains to be the 
danger to the present day. There were various 
stages, before the observance of days assumed this 
dangerous character. There were those among 
the Romans who esteemed one day above another, 
and others esteemed every day alike: “He that 
regarded the day, regarded it to the Lord: and he 
that regarded not the day, to the Lord he did not 
regard it.” Rom. xiv. 5, 6. In these cases, on 
account of the religious sincerity with which each 
was actuated, and the litnits to which the obser- 


OP DAYS AND TIMES. 


297 


vances were confined, the apostle did not censure 
either. But with the Galatians and some other 
churches, the case was different; and the apostle 
was brought strongly to reprehend their defection 
from the spirituality of the New Dispensation. 
“ Oh! foolish Galatians,” was his language, “ who 
hath bewitched you, that ye should not obey the 
truth ?* “ Received ye the Spirit by the works of 

the law, or by the hearing of Faith ?” “ Are ye 

so foolish ? Having begun in the Spirit, are ye 
made perfect by the flesh.” Gal. iii. 1—3. “ But 

now, after ye have known God, or rather are 
known of God, how turn ye again to the weak 
and beggarly elements, whereunto ye desire again 
to be in bondage ? Ye observe days, and months, 
and times, and years. I am afraid of you, lest I 
have bestowed upon you labour in vain.” ib. iv. 
9, 10. 

Thus it appears, that even in the days of the 
apostles, there were those among professing Chris-* 
tians, whose veneration for days and times had 
diverted their attention from the true objects they 
were originally set apart to typify. And thus, by 
a zealous observance of types, after their office had 
ceased, they were entangling themselves with the 
yoke of bondage, and endangering their total ruin 
as to the life of Christianity. 

The state to which the outward Sabbath pointed, 
was so different from that in which the Galatians 
rested in its observance, that the solicitude of the 
apostle was very powerfully excited on the occa¬ 
sion. It pointed to a state in which the activity of 


298 


OF DAYS AND TIMES. 


the creature was brought into quiet. A state in 
which the soul, after accomplishing that portion of 
labour assigned it, comes to know a ceasing from its 
“ own works, as God did from his,” This exposi¬ 
tion is clearly given by the apostle to the Hebrews, 
in the 3d and 4th chapters. To the Hebrews this 
exposition was peculiarly proper, because to them 
the outward Sabbat!) had been given; and when the 
anti-type had come, or that dispensation in which 
it was to be more particularly experienced, it was 
the divine will that its mystical application should 
be explained—“ There is, then,” said the apostle, 
“ a rest to the people of God.” And again, “ He that 
hath entered into his rest hath ceased from his own 
works, as God did from his.” And he admonishes 
the Hebrew believers to enter into that rest. 
Leaving those things that were behind, among- 
which was this shadow of good things to come, they 
were to enter into that pure and spiritual rest, 
which was the very thing to which the outward 
figure pointed. And to go back to an observance 
of the outward form, seemed to be an indication 
that the reality had not come, and very naturally 
tended to cause it to be lost sight of. Thus, as a 
Jewish rite, its obligation ceased, and its observance 
became dangerous. According to the reasoning of 
the apostle, to insist on the observance of one 
particular of the ceremonial law, is to become a 
debtor to the whole law, and, of course, virtually 
to deny the coming of Christ—for, as these figures 
pointed to him and his spiritual dispensation, and 
were to continue only till his coming, to insist on 


OF DAYS AND TIMES. 


299 


their continuance, is to deny that He had come. 

And, as it is evident that the Sabbath was a sha¬ 
dow of something to come, for the apostle expressly 
declares it was, the reasoning which he applies to 
other shadows will apply to that also. 

I know that the observance of the Sabbath is 
considered, by some, to be a part of the moral law; 
and, of course, to be of perpetual obligation. But 
the apostle, both to the Galatians and to the 
Hebrews, gives it another character, for he clearly 
makes it a shadow, and, of course, to cease when 
other shadows ceased, Heb. iv. 4, 10, 11. 

£; Let no man, therefore, judge you in meat, or 
in drink, or in respect of an holy day, or of the new 
moons, or of the Sabbath days ; which are a sha¬ 
dow of things to come; but the body is of Christ,” 
Col. ii. 16, 17. This single passage alone is suffi¬ 
cient to establish the position that the particulars 
enumerated were parts of the ceremonial law, and 
not of perpetual obligation. 

All that has been said on this subject is intended 
to apply to the Jewish Sabbath, or an observance 
of a portion of the ancient ceremonial law, on 
principles not warranted under the gospel dis¬ 
pensation. 

And here the Society of Friends have always 
stopped. As a society, we have never objected to 
a day of rest: of relaxation from the business and 
cares of life, for the purpose of religious improve¬ 
ment. We know that the spirit of the world is 
apt to acquire an undue ascendancy over our affec¬ 
tions, and, were the ordinary business of life to 


300 


OF DAYS AND TIMES. 


engage our attention in an uninterrupted train of 
occupation, the consequences would be extremely 
prejudicial to religious improvement and enjoyment. 
And, as the mind requires abstraction, so the body 
requires relaxation—we require it for ourselves— 
we should observe it for those who have to perform 
the menial and laborious services for us; it is due, 
also, to the brute creation under our control. 
A day of rest, when, by common consent, the busi¬ 
ness of the world is suspended, is peculiarly 
favourable to the important object of social worship 

_without which religious society would lack one 

of those connecting bonds by which it is held 
together. 

For these, and other reasons which might be 
assigned, we freely concur in setting apart the first 
day of the week, as a day of rest and relaxation, to 
be devoted to public worship and religious improve¬ 
ment; without a superstitious veneration of one 
day above another, or supposing there is any inhe¬ 
rent holiness in it. 

Nor do we think it proper to call it the Lord’s 
day. Every day is, alike his. And every day we 
are alike bound to be in a state of watchfulness 
unto prayer—to love, honour, and obey him. 

I shall conclude by extracting from the writings 
of our Friends, at different periods, what the society 
has believed and practised in relation to this sub¬ 
ject. 

44 We, not seeing any ground in Scripture for it, 
cannot be so superstitious as to believe, that either 
the Jewish Sabbath now continues, or that the 


0 fjf DAYS AND TIMES. 


301 


first day of the week is the anti-type thereof, or the 
true Christian Sahhath: which, with Calvin, we 
believe to have a more spiritual sense; and, there¬ 
fore, we know no moral obligation hy the fourth 
command , or elsewhere, to keep the first day of the 
week more than any other, or any inherent 
holiness in it. But , first, forasmuch as it is most 
necessary that there he some time set apart for the 
saints to meat together to wait upon God; and, 
secondly , it is fit at some times that they he freed 
from their outward affairs; and, thirdly , reason and 
equity do allow, that servants and beasts have 
some time allowed them to he eased from their 
continual labour; and, fourthly, it appears that the 
apostles and primitive Christians did use the first 
day of the week for these purposes; we find our¬ 
selves sufficiently moved, for these causes, to do so 
also, without super stitiously straining the Scrip¬ 
tures for another reason; which, that it is not there 
to be found, many Protestants, yea, Calvin himself, 
upon the fourth Command, hath abundantly 
evinced. And, though we, therefore, meet, and 
abstain from working on this 'day, yet doth not that 
hinder us from having meetings, also, for worship, 
at other times,” (Barclay's Apology , Prop . 11, 

We, however, consider the setting apart of one 
day in seven for cessation from business, and for 
religious services, no more than a reasonable duty’; 
and we encourage the observance of it among our 
members. It has been our practice from the com¬ 
mencement of our religious society; and, although 
we do not consider the first, or any day of the 
2 D 


302 ' 


OF DAYS AND TIMES. 


week, as possessing a superior degree of holiness; 
yet we believe considerable advantages to religion 
and virtue arise, not only from a proper dedication 
and employment of it, but even from the imperfect 
observance with which it is, on the whole, 
regarded,” ( Tithe's Principles, London Ed. p. 132 .) 

“ But, as I have before observed, I am satisfied 
there is no particular holiness attached to one day 
more than another; yet, if we were to lay aside the 
practice of setting apart one day in seven, no doubt 
the cause of religion would suffer by it. The soci¬ 
ety, therefore, although they do not believe that 
one day has any sacred preference to another, have 
never departed from the practice of other professors, 
in regard to the first day of the week,” (Kersey’s 
Treatise, p. r l2.) 

44 In turning our attention to the state of the 
Society, as it has been now laid before us, the 
proper employment of the first day of the week, 
the day more particularly set apart for public 
worship, is a subject that has claimed our serious 
attention. It is no small privilege to be living in 
a country where much regard is paid to this duty, 
and it highly becomes us to be careful that our 
example, in this respect, be consistent with the 
profession we make to the world. We desire that 
heads of families, and our younger Friends also, 
may closely examine whether they are sufficiently 
solicitous to improve that portion of this day which 
is not allotted to the great duty of meeting with 
their friends, for the purpose of divine worship. 
To those who are awakened to a due sense of the 


OF DAYS AND TIMES. 


303 


eternal interests of the soul—and, O ! that this 
were the case with all—we believe that these inter¬ 
vals have often proved times of much religious 
benefit. Many have derived great increase of 
strength, both at these and other times, from 
retiring to wait upon the Lord; from reading the 
Holy Scriptures, with minds turned to their divine 
Author, in desire that he would bless them to their 
comfort and edification; and from perusing the 
pio us lives and experiences of those who have gone 
before them. But we avoid prescribing any precise 
line of conduct, believing that, if the attention be 
sincerely turned unto the heavenly Shepherd, his 
preserving help and guidance will not be withheld)” 
(London Epistle, 1817 .) 

The following extract of a Letter of advice, from 
a meeting of the representatives of the Society, 
held in London, in the year 1751, will explain our 
reasons for giving the months and days of the week 
their proper, numerical names, instead of those by 
which they are commonly called. 

<6 A brief account of the origin of the names of some 
months of the year , and of all the days of the week, 
now customarily and commonly used. 

Ci I. January was so called from Janus, an ancient 
King of Italy, whom heathenish superstition had 
deified, to whom a temple was built, and this 
month dedicated. 

II. February was so called from Februa, a word 
denoting purgation by sacrifices; it being usual, in 


304 


OF DAYS AND TIMES. 


this month, for the priests of the Heathen god Pan, 
to offer sacrifices, and perform certain rites; con¬ 
ducing, as was supposed, to the cleansing or pur¬ 
gation of the people. 

IH. March was so denominated from Mars, 
feigned to be the god of war, whom Romulus, 
founder of the Roman Empire, pretended to be his 
father. 

IV. April is generally supposed to derive its 
name from the Greek appellation of Venus, an 
imaginary goddess, worshipped also by the Romans. 

V. May is said to have been so called from 
Maia, the mother of Mercury, another of their 
pretended ethnic deities, to whom, in this month, 
they paid their devotions. 

VI. June is said to take its name from Juno, one 
of the supposed goddesses of the Hteathen. 

VII. July, so called from Julius Csesar, one of 
the Roman Emperors, who gave his own name to 
this month, which before was called Quintilis, or 
the Fifth. 

VIII. August, so named in honour of Augustus 
Csesar, another of the Roman Emperors. This 
month was before called Sextilis, or the Sixth.* 

The other four months, namely, September, 
October, November, and December, still retain 
their numerical Latin names: which, according to 
the late regulation of the calender, will, for the 
future, be improperly applied. However, from 
the continued use of them hitherto, as well as from 


* Mac rob. Saturn, lib. 1. cap. 12. 


305 


OF DAYS AND TIMES. 

tlie practice of the Jews before the Babylonish 
captivity,* it seemeth highly probable, that the 
method of distinguishing the months by their 
numerical order only, was the most ancient, as it 
is the most plain, simple, and rational. 

As the idolatrous Romans thus gave names to 
several of the months, in honour of their pretended 
deities; so, the like idolatry prevailing among our 
Saxon ancestors, induced them to call the days of 
the week by the name of .the idol which, on that 
day, they peculiarly worshipped. Hence, 

The First day of the week was by them called 
Sunday, from their customary adoration of the Sun, 
upon that day. 

The Second day of the week they called Mon¬ 
day, from their usual custom of worshipping the 
Moon on that day. 

The Third day of the week they named Tuesday, 
in honour of one of their idols called Tuisco. 

The Fourth day of the week was called Wednes¬ 
day, from the appellation of Woden, another of 
their idols. 

The Fifth day of the week was called Thursday, 
from the name of an idol called Thor, to whom 
they paid their devotions upon that day. 

The Sixth day of the w eek was termed Friday, 
from the name of Friga, an imaginary goddess, by 
them worshipped. 

The Seventh day they styled Saturday, as is 
supposed, from Saturn, or Seater, by them then 
worshipped.f 

* See the Scriptures to the time of Ezra, 
f See Verstegan and Sheringham. 


306 


OF DAYS AND TIMES. 


In the ages of popish superstition, not only tli0 
use of such heathenish names and customs was 
indulged, hut also other unsound and unscriptural 
practices in religion were invented and introduced. 
For, when the profession of the Christian religion 
became national, multitudes of the Heathen priests, 
whose interest lay in the performance of rites, 
ceremonies, and sacrifices, embraced prevailing 
Christianity with selfish views; and laboured early, 
with too much success, to find employment for 
themselves, by imposing on the people a new set 
of ceremonies and sacrifices, bearing some resem¬ 
blance to those which, in their former state of 
Heathenism, they had been accustomed to. From 
this corrupt source sprang the popish sacrifice of 
the Mass, the celebration of which, at particular 
times, and on particular occasions, gave rise to the 
vulgar names of Michaelmas, Martinmas, Christ¬ 
mas, and the like.. 

Seeing, therefore, that these appellations and 
names of days, months, and times are of an idola¬ 
trous or superstitious original, contrary to the divine 
command, the practice of good and holy, men in 
former ages, and repugnant to the Christian testi¬ 
mony borne by our faithful friends and predecessors 
in the truth, for the sake of which they patiently 
endured many revilings: let neither the reproach 
of singularity, nor the specious reasonings of such 
as would evade the cross of Christ, turn you aside 
from the simplicity of the gospel; nor discourage 
you from keeping to the language of truth, in 
denominating the months and days according to 


OF DAYS AND TIMES. 


307 


the plain and scriptural way of expression : thereby 
following the example of our worthy elders, and 
coming up in a noble and honourable testimony 
against these, and all other remains of idolatry and 
superstition. 

From the Meeting for Sufferings in London, 
the sixth day of the Seventh Month, 1751. 


CHAP. XIV. 


OF SALUTATIONS AND RECREATIONS. 

v From the first rise of the Society to the present 
time, one uniform sentiment has prevailed in rela¬ 
tion to salutations and recreations. About the 
commencement of the Christian era, pride and pre¬ 
sumption, seemed to have attained their very sum¬ 
mit at Rome, then the mistress of the world, and 
the pattern of what the world denominated fashion¬ 
able, elegant or great: sunk too in the depth of 
pagan darkness, they did not hesitate to ascribe 
divine honours to those individuals who attained 
to the pinnacle of power—inferior orders imitated 
the example, and followed behind as near as they 
could venture to approach the highest characters. 
Only a few centuries passed over the Christian 
church, before Constantine adopted the profession 
of Christianity, when, of course, the profession 
became fashionable among the higher orders of 
society. As many embraced it for the sake of 
fashion, as well as for other motives even worse, 
so fashion pervaded the manners of professed 
Christians. 

The injunction of the apostle was now but little 


OF SALUTATIONS AND RECAEATIONS. 


309 


regarded: “ Be not conformed to this world, but 
be ye transformed by the renewing of your minds. 
On the contrary, that great empire with all its gran¬ 
deur, power, and policy, now ashed admission into 
the risible church—which, cheated by the smiles of 
power, stooped to the low degradation of admitting 
the applicant. A degradation indeed it was: for* 
she ceased to be “ the Bride, the Lamb’s wife.” 
She ceased to appear in that transcendant glory, 
described as, <£ fair as the moon, clear as the sun, 
and terrible as an army with banners.” Cant. vi. 
10. And instead of this glory—she took on her¬ 
self the paltry trappings of an earthly empire, and 
added to these, the pollutions of pagan superstition. 

Extravagant honours, from being paid to empe¬ 
rors and other usurpers of power, by the prevalence 
of pride, became grateful to every inferior grade, 
and freely bestowed on all. 

Hence the fashionable appellation of you, to a 
single person : it being thought, by minds inflated 
with pride, to be too little to be regarded as a single 
individual—the idea of plurality must be conveyed. 

Bowing, which had been practiced in earlier 
times, was still recognized, and had the uncovering 
of the head, (another act of worship,) connected 
with it. 

From these corrupt sources, proceeded those 
salutations, which make up the complimental 
intercourse of fashionable life. 

And as they originated in pride, and othei 
depraved passions of the human heart, so, the 
Society of Friends believe they have a powerful 


310 OF SALUTATIONS AND RECREATIONS. 

tendency, to become, reciprocally, both causes and 
effects: and consequently laid them aside. 

They believe there is no propriety in bowing 
the body, and uncovering the head, to any created 
beings; for worship belongs to God only. But if 
we are told, that in fashionable life, these actions 
r have no such intention, we reply, that if they have 
become unmeaning, men of correct feelings ought 
neither to offer nor receive them. If they are 
intended only to express civility and ordinary 
respect, we say, that these can be expressed in a 
more appropriate manner, than by degrading the 
outward acts of divine worship, down to a mere 
expression of common civility, or even nothing at 
all. Every thing which relates to divine worship, 
or that homage we pay to the Almighty, should be 
carefully guarded from being introduced into the 
familiar intercourse between man and man; lest 
by the association of ideas, our worship itself 
become adulterated and offensive. 

We believe that under the Gospel, we are bound 
to speak every man truth to his neighbour. The 
expressions, mister, or master, and your most 
obedient, &c. your humble servant, &c. being in 
the common application untrue, we decline to use. 
The love and charity which the Gospel inspires, 
are above all complimental expressions, and need 
neither flattery nor falsehood to set them off to 
advantage. 

However the censorious may charge the Society 
with singularity, and with attaching unreal conse¬ 
quence to little things, the history of early times 


OF SALUTATIONS AND RECRFATlONS. 31J 

affords abundant evidence, that these compliments 
were not understood at that day, as empty sounds. 
Often have men of high standing, and even some 
of an opposite class, been so enraged at not receiv- 
ing these pitiful compliments, as to set no bounds 
to their resentment. Even the simple expression 
of Thou , to one person, was considered an indig¬ 
nity not to be borne; and many a man of fair and 
elevated character, has had his blood shed in pro¬ 
fusion, for no higher offence, than the use of this 
simple, and correct language. 

The plain language, as we term it, or the use of 
the singular pronouns to a single person, has much 
to recommend it. In the first place, it is conso¬ 
nant to truth: for the plural pronoun does express 
a plurality of persons to whom it relates; hence 
w r e consider it a departure from truth, to address a 
single individual with a word that conveys an idea 
of more than one. We consider it, too, as the lan¬ 
guage of the greatest and best of men that have 
c~ er lived, to one another and to God. And we 
think this authority ought to possess great weight. 
The rules of the language contribute something to 
the same effect. It must be admitted that the 
beauty and precision of the language, are greatly 
injured by the promiscuous use of the plural 
pronouns. 

But we shall be told that we do not use the pro¬ 
nouns grammatically. I admit the truth of the 
charge, and admit also that it is a great defect in 
our language. But this is a colloquial liberty taken 
—improperly so, I confess; but it is not universal 


312 OF SALUTATIONS AND RECREATIONS. 

among the Society. So far as this grammatical 
error prevails, it destroys the beauty and dignity 
of our language, but it does not affect the principle. 
It does not touch the argument that rests on the' 
truth of the expression, nor does it destroy the 
precision of the language. The idea it conveys is 
still the singular number. It is not the false, flat¬ 
tering attempt, to magnify one individual into a 
great many. The primary grounds for this devia¬ 
tion from the plural language, remain the same. 
I candidly acknowledge, however, that we ought 
to use the singular pronouns grammatically. 

Those vain amusements, which have been deno¬ 
minated recreations, we consider beneath the dig¬ 
nity of the Christian character; and they frequently 
prove the inlet to much vice and corruption. 

H. Tuke, in his <c Principles of Religion,” chap. 
9, says : “ There are three rules relating to amuse¬ 
ments, by which our conduct should be regulated. 

I. —To avoid all those which tend needlessly to 
oppress and injure any part of the animal creation. 
Of this class are cock-fighting and horse-racing : 
also hunting, &c. when engaged in for diversion 
and pleasure. 

2.—To abstain from such as are connected with 
a spirit of hazardous enterprise; by which the pro¬ 
perty and temporal happiness of individuals and 
families, are often made to depend on the most pre¬ 
carious circumstances; and the gain of one, fre¬ 
quently entails misery on many. Of this class are 
ail games in which property is staked. * 

* Games are prohibited by the society, whether property be 
staked or not. 


OF SALUTATIONS AND RECREATIONS. 313 

3.—To avoid such as expose us to unnecessary 
temptations, with respect to our virtue; or, which 
dissipate the mind, so as to render a return to civil 
and religious duties ungrateful. Of this kind, stage 
entertainments are peculiarly to he avoided, with 
various other places of public amusement, which 
have a tendency to corrupt the heart, or to alienate 
it from the love and fear of God.” 

The two first species of amusements, mentioned 
in the first description, are so generally acknow¬ 
ledged by the different religious societies, to be im¬ 
moral, and even reproachful, that it seem unne¬ 
cessary to say much, to prove their inconsistency 
with the Christian character. 

The practice of hunting , however, does not 
appear to have excited so much attention, or drawn 
forth such a concurrent sentiment against it. 

So far as this practice is pursued for amusement, 
it cannot bear the test of cool examination. The 
brute creation, however we may be elevated above 
them—have their rights , as well as we. He who 
created us , endued us with exalted faculties and 
capacities, for superior enjoyments, created them 
also, and gave them the capacities of enjoyment 
which they possess. And though he has given us 
power over them, that our wants might be supplied, 
and our happiness promoted, he never could have 
designed that they should be sacrificed to our 
depraved passions. 

There certainly is something very revolting to 
our best feelings, to think of deriving amusement 
and gratification, from the agonies and death of 
2 E 


314 OP SALUTATIONS AND RECREATIONS. 

animated beings. And though this idea may be 
disclaimed, yet it is extremely difficult to divest 
the amusement of hunting of this character. 

There are many circumstances connected with 
it, which have a powerful and fascinating effect on 
the youthful mind; but cruelty—and a violation 
of the rights of the animal creation are inseparably 
connected with it. 

66 We clearly rank the practice of hunting and 
shooting for diversion, with vain sports; and we 
believe the awakened mind may see, that even the 
leisure of those whom Providence hath permitted 
to have a competence of worldly goods, is but ill 
filled up with these amusements. Therefore being 
not only accountable for our substance, but also for 
our time, let our leisure be employed in serving our 
neighbour, and not in distressing the creatures of 
God for our amusement.”* (London Book of Ex- 
tracts , page 25.) 

* Cruelty to the brute creation, though not in connexion with 
motives of amusement, is clearly incompatible with Christian feel¬ 
ings. Several cases have recently occurred in the United States m 
which cruelty to brutes has been adjudged to be violations of the 
civil law. It must be ever revolting to the benevolent mind, to 
see animals which are employed in our service, and contribute to 
our comfort and advantage, made the victims of passion, of avarice, 
or of wanton cruelty. 

“ A man of kindness to his beast is kjnd; 

But brutal actions show a brutal mind. 

Remember he, who made thee, made the brute; 

Who gave thee speech and reason, formed him mute; 

He can’t complain; but God’s omniscient eye 

Beholds thy cruelty; he hears his cry. 

He was designed thy servant and thy drudge; 

But know that his Creator is thy Judge.” 


OF SALUTATIONS AND RECREATIONS. 315 

The demoralizing effects of gaming, are so gene¬ 
rally admitted by the various denominations of 
Christians, that it will not be necessary to say much 
in proof of its pernicious tendency. 

The beginnings of vice are often clothed with 
specious pretences; and imaginary barriers are set 
up against unrestrained indulgence; but these very 
restrictions, which the adventurers in dissipation 
propose to themselves, increase the danger. For 
by this delusive idea, they are armed against the 
dread of consequences, until the taste for such 
indulgences becomes not only confirmed, but too 
powerful for their resolutions: and thus they 
become the victims of an ungovernable infatuation. 

Flow many of those miserable beings who crowd 
our penitentiaries, and furnish the awful spectacles 
of public executions, date the commencement of 
their wicked and unhappy career, at the period 
when they first sat down as partners at the gaming 
table! 

The pernicious consequences of gaming have 
been frequently described in the strongest terms, 
and illustrated by the most striking examples. 

“ Seldom however, have they been presented on 
so large a scale, as in a late account of the fate of 
a great body of Gamesters at Hamburgh, which an 
intelligent spectator has published in a German 
gazette, as the result of his attentive examination, 
during a period of two years. Of six hundred 
individuals, who were in the habit of frequenting 
gaming houses, he states that nearly one-half, not 
only lost considerable sums, but were finally stript 


316 OP SALUTATIONS AND RECREATIONS. 

of all means of subsistence, and ended their days 
by self-murder. Of the rest, not less than a 
hundred finished their career by becoming swind¬ 
lers or robbers on the highway. The remnant of 
this unfortunate group perished: some by apo¬ 
plexy: but the greater part by chagrin and despair.’ 5 

<« The amusements of dancing and music we 
think, also come within this class. It may be 
alleged, that these might be practiced in such a 
manner, as not to accord with the description given. 
Our Society, however, thinks it right to abstain 
from those amusements; both because of their 
frequent connexion with places and circumstances, 
which are highly objectionable; and because we 
conceive they can scarcely be entered into, without 
an improper employment of that time, which we 
are required not to waste, but to pass in fear, and 
to redeem.” (Tuke’s Principles, London ed. p. 151, 

152.; 

66 John Thirlwell, in a pamphlet reprobating 
some of the favourite dramas of the London theatres, 
says, tf they are calculated to corrupt the morals, 
and instil the most dangerous and criminal maxims. 
Did we wish to root up every religious and moral 
principle of the heart; did we wish our children to 
become familiar with crime; to blunt and deaden 
those delicate sensibilities which shrink at the 
touch of vice; did we wish to harden them to scenes 
of blasphemy, cruelty and revenge, we would invite 
them to the sight of the most popular plays which 
are now performed on our stage; we would send 
them for instruction to those schools, where, by the 


OP SALUTATIONS AND RECREATIONS. 317 

most subtile and malicious contrivance, vice is 
decked out in tlie air of virtue, and the deluded 
youth is seduced to the road of ruin, while he 
believes that he indulges in the noblest feelings of 
his nature; where a casual act of generosity is 
applauded, whilst obvious and commanded duties 
are trampled on, and a fit of charity is made the 
sponge of every sin, and the substitute of every 
virtue . 5 55 — Burder’s Lecture . 

When we consider the shortness and uncertainty 
of time; and the momentous concerns of eternity, 
to which we are rapidly approaching, we shall rea¬ 
sonably conclude, that we have ample employment 
for the little time we have. 

The idea that religion is all gloomy and melan¬ 
choly in its features and feelings, is intimately con¬ 
nected with the thirst for amusement and recrea¬ 
tion. Hence, while the latter are desired with 
increasing avidity, the former is shunned as some¬ 
thing incompatible with happiness in this life. 
And even some who believe in the necessity of 
religion, consider that the fashionable amusements 
and recreations of the world are still necessary, to 
give sprightliness and variety to religious enjoy¬ 
ments. These ideas have been extremely preju¬ 
dicial to the real happiness and religious improve¬ 
ment of mankind. Although it has been expressly 
declared, that we “ cannot serve two masters , 55 
thousands are pursuing a course of reasoning and 
practice, as if the thing were still practicable. 
But the result still proves the declaration of our 
2 e 3 


318 


OF SALUTATIONS AND RECREATIONS. 


Lord_they “ cleave to the one, and despise the 

other.” 

It is true that religion casts a shade over the 
vanities of the world, and exhibits vice in all its 
disgusting deformity. It represents this life, with 
all its enjoyments, as transitory and precarious. It 
does more. It shows the insignificance of pride, 
and humbles the mind under a sense of its own 
weakness and unworthiness, and the awful respon¬ 
sibility in which it is placed. But this is only a 
small portion of the views it unfolds. The renova¬ 
ted mind “is introduced into a field of observation, 
which, like its divine Author, is altogether unlimit- 
ed.” The wisdom, power, and goodness of God 
afford an inexhaustible theme of contemplation; 
the work of redemption, an unfailing source of the 
finest feelings of gratitude; the past, the present, 
and the future unite in filling up the full measure 
of happiness, that constitutes a foretaste of the joys 
of heaven. While the power and presence of the 
Mighty God, the Everlasting Father, are felt and 
enjoyed, “ the past will bring to their gladdened 
remembrance the mercies and deliverances of the 
Lord, and the future will open to them the pros¬ 
pect, and satisfy them with the assurance of being 
his for ever.” (London Epistle.) 

Well might the King of Israel, who knew the 
extent of sensual enjoyments, prefer to be a door¬ 
keeper in the house of his God, rather than to 
dwell in the tents of wickedness—concluding that 
a day in his courts was better than a thousand 
employed in the fading or sinful pleasures of time. 


OP SALUTATIONS AND RECREATIONS. 319 

Those good works which proceed from this source 
may also be mentioned, as affording a pure and 
dignified enjoyment. To relieve the distresses of 
our fellow-creatures, by acts of benevolence, and 
to fill up our various duties in life with propriety, 
will, without creating an improper dependence on 
works, secure to the mind a source of recollections, 
in comparison with which, the fashionable amuse¬ 
ments of the world sink into insignificance. 

Such is the Christian experience. Such his sub¬ 
lime enjoyment. He is preserved in that evenness 
of temper, that renders his ordinary duties and 
avocations pleasing. It gives the ties of nature 
and of friendship their due strength, and sweetens 
all his domestic enjoyments. Preserved from the 
torment of unreal wants, by a proper estimate of 
things—and from fearful anticipations of the 
future, by an humble trust in the protecting care 
of a beneficent providence—he can enjoy the present 
good, and cheerfully anticipate the future. Even 
his afflictions are sweetened by resignation, and the 
confidence that all things will work together for 
good. Where, then, are the hours that are to hang 
heavily on the minds of true Christians ? Where 
that melancholy that must be dispelled by mixing 
in the follies and vices of the thoughtless or the 
licentious ? It is all a delusion. The recreations of 
the Christian are of a different kind. They are found 
in the subjugation of those passions and propensities 
that bind the soul to earth—and in the renewed 
prevalence of the divine influence. 


320 OP SALUTATIONS AND RECREATIONS. 

The reading of novels is subject to many of the 
objections which are advanced against the exhibi¬ 
tions of the theatre: and perhaps to some which 
do not apply to the latter amusements. They 
very generally have a highly immoral tendency. 
And this objection is increased by the considera¬ 
tion of the specious and fascinating covering with 
which that tendency is concealed. By this means, 
the young, the ardent, and those who possess a 
large portion of sensibility, drink deep of the 
moral poison, while they perhaps think they are 
only indulging the laudable, and even amiable 
feelings, with which they are indued. 

Love is a prevailing theme with novel writers, 
and is equally so with novel readers. In heighten¬ 
ing the incidents of the story, in order to produce 
that excitement of the passions, without which, the 
novel would be considered insipid, it frequently 
happens, that the most important principles of 
morality, and rules of social order, are represented 
as cruel abridgments of human happiness; and 
too often the abhorrence of vice, is lost in the 
sympathy excited for the vicious. 

Those who have, indulged largely in this kind of 
reading, well know they have been enslaved by it. 
They know that after having feasted on the high 
seasoned tales of fancy, they have very little relish 
for the plain, simple doctrines of Christianity, or 
even the sober duties of life. They know that the 
passions are inflamed, and the restraints of religion 
rendered more irksome, and the enjoyments of 
practical piety become less desired. Even parental 


OP SALUTATIONS AND RECREATIONS. 321 

tenderness and care, are represented as intrusions 
of cruelty and power. 

Were we to consider the subject with reference 
to economy alone, there would he sufficient grounds 
to abandon this species of reading. The term econr 
omy , will apply to time and feeling , as well as to 
the expense that is thus wasted. There is no indi¬ 
vidual that acquires a strong relish for novels, who 
does not suffer it to occupy time, that is demanded 
by important concerns. And as to feelings^ even in 
those cases in which the principles of morality are 
not concerned, where the passions excited, are con¬ 
sidered of the amiable kind, I consider there is a 
very improper waste of such feelings. Those feel¬ 
ings, so far as they are valuable, were given us for 
practical purposes, to be directed to real objects, 
and not expended on objects, which have no exist¬ 
ence but in imagination. We may be as prodigal 
of sympathy , as of money, direct it to quite as im¬ 
proper objects, and render ourselves as destitute of 
the one as the other, when real objects are pre¬ 
sented to us. Thus it has been observed, that the 
sentimental novel reader, would rise with tears, 
from the perusal of her favourite tale, and spurn 
the beggar from her door. 

Considering our duties, as rational and accounta¬ 
ble creatures—the important purposes which we 
have to accomplish, during the short period of 
human life: it is a deeply interesting enquiry, how 
our time should be applied? When we contemplate 
the feelings which arise, in the moments of levity 
and forgetfulness of God—that they are inevitably 


322 OP SALUTATIONS AND RECREATIONS. 

succeeded by conflict and suffering, how can we 
coolly place ourselves within the sphere of their in¬ 
fluence? It is one of the very solemn reflections, 
suggested by divine revelation: “ that for every idle 
word, we shall be brought into judgment.” The 
amusements of the vain, and the gratifications of 
the licentious, though fleeting in themselves, are 
yet to arise in judgment, when every one must give 
an account, to the Author of his existence, for the 
application of the time and talents, with which he 
had been entrusted. 

66 Seeing then that all these things shall be dis¬ 
solved, what manner of persons ought ye to be, in 
all holy conversation and godliness; looking for, 
and hasting unto the coming of the day of God, 
wherein the heavens being on fire, shall be dissolved, 
and the elements shall melt with fervent heat?” 
“ Nevertheless,” said the same apostle, “we, accor¬ 
ding to his promise, look for new heavens and a 
new earth, wherein dwelleth righteousness. Where¬ 
fore, beloved, seeing that ye look for such things, 
be diligent, that ye may be found of him in peace, 
without spot and blameless.” 2 Pet. iii, II, &c. 


CHAP. XV. 


OF OATHS. 

The gospel dispensation, we think, superseded 
the use of oaths. The clear and unequivocal pre¬ 
cepts of our Lord, we believe, are binding upon 
Christians. “ Ye have heard that it hath been'said 
by them of old time, thou shalt not forswear thy¬ 
self, but shalt perform unto the Lord thine oaths. 
But I say unto you, swear not at all : neither 
by heaven, for it is God’s throne, nor by the earth, 
for it is his footstool: neither by Jerusalem, for it 
is the city of the great King; neither shalt thou 
swear by thy head, because thou canst not make 
one hair white or black: but let your communica¬ 
tion be yea, yea: nay, nay; for whatsoever is 
more than these cometh of evil,” Matt. v. 33—37. 

The apostle James adverts to the same thing, in 
the impressive language, 44 But above all things, 
my brethren, swear not, neither by heaven, neither 
by the earth, neither by &ny other oath: but let 
your yea be yea, and your nay, nay; lest ye fall 
into condemnation,” James v. 12. It is strange, 
indeed, that precepts so positive and clear should 


OF OATHS. 


324 

be construed away to mean any thing that pro¬ 
fessors please. 

The construction, by which it is attempted to 
destroy the obligation of these precepts, is too bold 
and too weak to be admitted. It is too bold, 
because by such a licence the whole body of 
Christian doctrine might be subjected to the most 
palpable innovation. What would become of the 
morality of mankind, if such latitude were taken 
in explaining the moral law? It is weak, because 
it supposes that our Lord and his apostles did not 
intend to prohibit legal oaths, but only the use 
profane language; when legal oaths were the very 
subject on which the command was given. The 
oaths of the law, (which were judicial,) were 
distinctly brought into view, as practised under 
the former dispensation, but prohibited under the 
gospel. The prohibition is complete. It not only 
enumerates certain kinds of oaths, but it says, 
“ Swear not at all.” Now, I would ask those who 
contend for the practice, if he that swears before a 
justice of the peace, can be said to “ swear not at 
all?” It must either be said, that a judicial oath 
is not an oath, or that it violates the command of 
Jesus Christ. Oui* Lord goes on further to say, 
that 66 whatsoever is more than these (yea and nay,) 
cometh of evil.” Again, we are brought to the 
point, that an oath is no more than yea, or nay— 
or that it cometh of evil. We cannot hesitate on 
this question, that it is more than a simple affirm¬ 
ative or negative, of course we must acknowledge 
that it comes of evil, and ought to be laid aside, 


OF OATHS. 


325 


or we must positively contradict our Lord and 
Saviour. 

The admonition of the apostle James is equally 
hard to reconcile to the practice of taking oaths. 
44 Above all things , my brethren , swear not.” And, 
after enumerating several kinds of oaths, he adds, 
44 Neither by any other dath” Here it will devolve 
on the advocates for oaths to prove, in the first 
place, that he who swears before a civil officer 
swears not; or, in the next place, that it is neither 
by any of the oaths enumerated by the apostle— 
44 nor by any other oath.” Nor ought we to pass 
lightly over the manner in which the apostle closes 
his admonition. For, after excluding every kind 
of oath, he adds, 44 Lest ye fall into condemnation.” 
Here condemnation stands as the inevitable con¬ 
sequence of a violation of this precept in its most 
unlimited acceptation. 

We all admit the authority of the Scriptures, and 
a great majority of those who contend for oaths 
profess to believe, that they are the only rule of 
faith and practice. And yet the most clear, 
positive, and explicit passages are made to give 
way to constructions , of a very untenable description. 

But it is said that Jesus Christ took an oath, 
when brought before the chief priest, previous to 
his crucifixion. 

This objection is founded on the words of the 
chief priest, 44 1 adjure thee by the living God, that 
thou tell us whether,” &c. Whatever of an oath 
was in these expressions is chargeable to the priest, 
and not to Jesus Christ. Our Lord had no agency 
in it whatever. Nor does it appear that the 

2 F 


326 


OF OATHS. 


answer which he gave afterwards had any reference 
to the manner of the charge. He gave the answers 
which he pleased, according to his inscrutable 
wisdom, and not under the coercion of the autho¬ 
rity of the priest, or his adj uration; for it does n ot 
appear that he pursued any different course from 
that which he would have pursued without it. 

If an oath can he imposed entirely at the will of 
the officer, and without the consent or agency of 
him that swears, it differs very widely from the 
common understanding of mankind. And, as it 
would not he in the power of any man to refuse to 
swear, so neither could it possibly hind, as a moral 
obligation. Upon this ground also, as the early 
members of this society, were never backward, in 
acknowledging their fidelity to the governments, 
under which they lived, the civil authorities always 
had it in their power, to convert these declarations 
into oaths of allegiance. 

But this would not be acknowledged by any ; 
and yet it must follow, if it be considered that the 
charge of the chief priest, constituted an oath, on 
the part of our Saviour. 

The various forms of expression, used by the 
apostle Paul, and insisted on by some, as equivalent 
to swearing, are not oaths, nor are they so consid¬ 
ered in any legal proceedings. 

It may also be observed, that the primitive 
Christians for the first 300 years, considered it 
unlawful to swear. For the testimonies in support 
of this assertion, the reader may consult Barclay’s 
Apology, p. 554, 555, and W. Penn’s Works, 
vol. 2, p. 363. 


OP OATHS. 


327 


The primitive Christians were not alone in their 
ideas of oaths. It is well known that many of the 
most pious heathen had a clear view of some of the 
principles of the Gospel. Among these is the sub¬ 
ject of oaths. ( Vide Barclay's Apol. p. 553, 554 .) 

An important objection was formerly made to 
the abrogation of oaths, on account of the security 
which they were supposed to afford to the commu¬ 
nity. It was even imagined that justice could not 
be administered, nor government itself be supported 
without oaths. And this sentiment was avowed, 
both from the pulpit and the seat of justice. 
This fact affords strong evidence of the power of 
prejudice, and the weakness of human reasoning 
when founded on expediency, as opposed to the 
precepts of Jesus Christ. But such was the infatu¬ 
ation of mankind, not two centuries ago, that from 
reasoning like this, they reconciled themselves to 
punish as malefactors, men, and even females, who 
feeling a reverent regard for the precepts of our 
Lord, could not swear; depriving them of their 
property, their liberty, and even of their lives, 
(indirectly,) while those who could swear andjfor- 
swear , were suffered not only to roam at large, but 
prey on the best interests of society ! 

This delusion is now over, in part. Enlightened 
and liberal minded men, of different denominations, 
do not now suppose that oaths are essentially neces¬ 
sary to the support of civil government; and the 
laws themselves admit affirmations instead of oaths.* 

* This remark applies in its full extent to the laws of the 
United States. 


328 


OP OATHS. 


We might therefore suppose, that the practice 
would he abandoned; as all dread of consequences 
is removed, and it is found that a simple affirmation 
answers all the purposes that ever could reasonably 
he expected from oaths. And indeed, consider¬ 
ing the light which has been cast on the subject—• 
that not one solitary advantage can result from the 
judicial use of oaths, instead of affirmations, but on 
the contrary, much evil, independent of the viola¬ 
tion of a positive precept of Jesus Christ—it is not 
less strange that they should now be sanctioned by 
an enlightened and religious people, than that they 
should have been considered, in a less enlightened 
age, of absolute necessity in civil society. 

The imposition of an oath, carries with it the 
strong presumption, that the individual is not to be 
believed without it. This idea has an extensively 
demoralizing effect on those who are placed within 
the sphere of its influence. It opens a wide door 
to the disgusting vice of lying. When men become 
reconciled to the idea, that an oath is necessary to 
the truth, it is a kindred feeling to reconcile them 
to falsehood, in their ordinary communications. 
Nor is this the only immoral tendency of requiring 
oaths, to ensure the truth. It holds out a temp¬ 
tation to swearing in conversation. Reconciled, in 
the first place, to speak falsehood, unless under 
the coercion of an oath, and, in the next place, 
to attest the truth by swearing, a disposition is 
produced in some men, to give their conversation 
the appearance of truth, by interspersing it with 
profane oaths. When their feelings are thus 


OF OATIfS. 


329 


depraved, there is very little dependence on their 
veracity, either with or without oaths, and the 
formality of a hook, and the aid of a civil officer, 
would add but little to the obligation. 

It is not intended to convey the idea, that these 
effects are uniformly produced. But that this spe¬ 
cies of immorality does prevail to a melancholy 
extent, will hardly be denied, and that the public 
sanction of oaths, may be numbered among the 
causes of this vice, I think is equally evident. 
Still it is readily admitted, that there are many, 
who occasionally take judicial oaths, without sup¬ 
posing that they are violating a precept of Jesus 
Christ, and without falling into the practice of 
using profane language. But even these would 
do well, seriously to investigate the subject. And 
I am persuaded that those solemn impressions 
which they sometimes feel, in contemplation of 
the subject—before—at the time—or after the 
taking of an oath, would result in a clear conviction 
of the impropriety of the practice. 

I will draw to a conclusion, with a summary 
view of the subject. 

However the practice of swearing might have 
been sanctioned in times of ignorance and e( hard¬ 
ness of heart,” it was positively prohibited under 
the Gospel. The primitive Christians, lor three 
hundred years after Christ, maintained the doctrine 
of the unlawfulness of oaths; and even pious hea¬ 
then entertained the same principle. It is now 
conclusively proved, that oaths are not necessary 
2 f 3 


330 


OF OATHS. 


for the purposes of civil government, inasmuch as 
no evil has ever resulted from admitting an affirm¬ 
ation , instead of an oath—and there are strong 
grounds for believing, that the frequent recurrence 
of judicial oaths, has a powerful influence in pro¬ 
ducing falsehood and profaneness. 


CHAP. XVI. 


OF WAR. 

The Society of Friends believe, that War is 
altogether inconsistent with the Spirit and Pre¬ 
cepts of the Gospel. 

We believe that the Almighty, in the creation of 
the world, and in placing man on earth, dignified 
with the Divine image, never designed that he should 
be the enemy of his species, or that discord and vio¬ 
lence should mark his conduct. On the contrary, 
he was certainly designed to pursue that line of 
conduct, which would secure his own happiness, 
and correspond to the attributes of his Creator. 
His defection from original purity and excellence, 
proved an inlet to those depraved and violent pas¬ 
sions, without which wars would never have had a 
beginning on earth. Thus the apostle James queried, 
—“ Whence come wars and fightings among you ? 
come they not hence, even of your lusts, that 
war in your members ?” And no man who has 
reflected on the subject, can dissent from the apostle. 
In the original order of human actions and human 
feelings, there certainly was harmony —nothing like 
the features, or even the seeds of war. 


OF WAR. 


332 

Soon after tlie fall of our first parents, from this 
happy state, in which they were no doubt designed 
to continue, violence and bloodshed made their 
appearance. 

We therefore believe that God, in the formation 
of all things, designed that man should live in peace 
and harmony. That wars and violence, were the 
effects of that diabolical spirit which gained admis¬ 
sion into the human heart, through sin: and which 
the Gospel was designed to eradicate. 

If we believe that wars would never have taken 
place, had man retained his original innocence and 
command over his passions—if they are the fruits of 
that malevolent spirit, which gained admission in 
the fall —and further, if we believe that the object 
of Christ’s coming was, to destroy the works of the 
devil, and to bring in everlasting righteousness— 
we must believe, that where the Gospel is brought 
into its just pre-eminence, all wars must cease. 

The example of pious persons under the legal 
dispensation, has been considered as evidence, that 
war is not inconsistent with the Gospel. 

But to this objection, it may be replied, that the 
practices under the law, do not necessarily estab¬ 
lish the same things under the Gospel. The moral¬ 
ity of the law, was certainly inferior to that required 
under the Gospel. It would be injurious to the 
character of our Lord, and of the dispensation 
which he introduced, to say that he made no dis¬ 
coveries of Truth, or pointed his followers to no 
state, in our relations to God and one another, 
superior to what had been attained before his com ¬ 
ing. 


OF WAR. 


333 


The construction of the human mind, requires to 
he gradually informed and expanded. And as, in 
the fall, it was sunk into a low and servile state, 
so, it pleased Divine Goodness to prepare a means 
for its restoration, by the coming of Jesus Christ 
into the world; who not only became a propitiation 
for us, but brought to light those important truths, 
which had remained obscured for ages and genera¬ 
tions, through the weakness and darkness which 
pervaded the human mind. But in order to pre¬ 
pare mankind for this exalted discovery of Truth, 
be made use of several dispensations, each succes¬ 
sively rising above that which preceded it. First, 
he revealed his own divine attributes: among these, 
his sovereignty and power, were conspicuously dis¬ 
played.—His goodness to his creatures, was also 
strongly impressed. Next, the dependance of man 
on his bounty, mercy, and protecting providence; 
the utter helplessness of frail and finite creatures, 
when left to themselves, or when going counter to 
the will of the Almighty; and their perfect security, 
when they cast their care on Him. Gratitude to so 
beneficent a Creator, arose next;—then justice— 
and love to our fellow creatures.—These were like 
the rudiments, or first principles of religion, and 
were summed up in those two comprehensive pre¬ 
cepts : 44 Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy 
mind.”. 44 And thou shalt love thy neighbour as 
thyself.” Matt. xxii. 37, 39; Deut. vi. 5; Lev. 
xix. 18. And on these hung all the law and the 
prophets. 


334 - 


op WAR. 


But it remained for Jesus Christ to teach and 
apply these first principles as man never taught. 
It remained for him, to instruct and to lead man 
to a more exalted morality than had been known 
before, and, at the same time, into a more intimate 
union with God, through the means of a more 
copious affusion of his own divine influence. 

These things being admitted, which cannot be 
denied, and it will follow that we are not war¬ 
ranted in going back from the excellencies of the 
gospel to the practices which prevailed under the 
law. 

As Jesus Christ condescended to take our nature 
upon himself, and walk among men, that he might 
the more effectually reveal the mysteries of heaven, 
and raise man to that state which he enjoyed 
before the introduction of sin into the world, and 
thus, in the language of the apostle, destroy the 
works of the devil, we are bound to leave “ those 
things which are behind,” and 66 press toward the 
mark, for the prize of the high calling of God in 
Christ Jesus.” Phil. iii. 13, 14. 

Thus, reason, as well as revelation, will support 
the opinion, that the gospel proposes a more excel¬ 
lent state for man, both in his relations to God and 
to his fellow-creatures, than had been revealed or 
attained under the former dispensation. 

We are also supported by reason, as well as the 
evidence of Scripture, in believing that the gospel 
was designed to restore man to his original moral 
rectitude, and stamp on him, once more, the divine 
image. If this was not the case, then the promised 


OF WAR. 


335 


Redeemer was not clothed with sufficient powers; 
the remedy provided for man’s restoration was not 
sufficient for the purpose. 

But it is probable no one will be willing to urge 
the argument to these consequences; but, on the 
contrary, admit those truths which cannot be 
denied, without thus running into the most palpable 
inconsistency. 

The controversy being thus fairly stated, the 
arguments drawn from a darker age will be found 
of no force. And indeed all those subtile divisions 
and subdivisions of the subject which have been 
devised to widen the discussion into the field of 
' speculation and sophistry, will be, in a great mea¬ 
sure, struck off at once; and the question brought 
into very narrow limits. 

It is resolved into a few simple questions. Is 
war compatible with the original condition of man ? 
or would it have taken place, if man had never 
fallen ? Does the gospel offer complete restoration 
to fallen man ? 

On this view of the subject, the answers cannot 
be doubtful. If, then, war could not have arisen, 
had man retained his original condition; and, if the 
gospel offers complete restoration, as to moral rec¬ 
titude, then wars are incompatible with the gospel. 

But, that it may not appear that we shrink from 
meeting any arguments that can be advanced in 
support of this sanguinary practice, I will further 
examine the law and the prophets, on this subject. 

It must be recollected, that the morality of the 
gospel, in all its purity, was not rigidly enjoined 


336 of WAR * 

under the law, for this reason, which is also given 
on the highest authority, “ Because of the hardness 
of their heartsor because they were not prepared 
to comprehend or practise it. Thus, the law in 
relation to marriages, and the permission, from time 
to time, given to wage wars, were special acts of 
condescension to the weakness of mankind—and 
in both of which cases it might be said, in the 
language of our Lord, ■“ It was not so in the begin¬ 
ning but peace and harmony were as essentially 
the order in which the human family were 
designed to continue, as connubial attachment and 
fidelity. 

All that can be inferred, in these, and some 
other cases, permitted under the law, is, that they 
were so permitted merely in condescension to 
human weakness. The history of those times 
evidently proves that there was a check held over 
the nation of the Jews, in relation to war; as it 
was their duty to inquire of the Lord, when about 
to undertake any military enterprise. Their neglect 
of this precaution was not unfrequently the cause 
of humiliating defeats. 

And what, it may be asked, can be argued from 
the practices thus permitted ? It proves, not the 
lawfulness now of things permitted then , but that 
the Sovereign Ruler of the universe was pleased 
to bear with his creature, man, while in a state of 
great weakness and hardness of heart, in which he 
became involved by the entrance £i of sin into the 
world,” and a consequent fall from that dignity or 
character in which he was originally created; that 



337 


OF WAR. 

the remedy provided for his restoration was wisely 
permitted to be gradual , and that He also con¬ 
descended to regulate and direct to good purposes 
those evils which the state of mankind could not 
bear to be at once eradicated. 

“The law,” said the apostle, “was a school¬ 
master to lead to Christ.” It took him in a state 
of ignorance. It inculcated the first principles of 
moral and religious obligation. It led him, by a 
gradual progress, towards that enlargement of 
views, and clear understanding of his duty to God 
and man, that the gospel gave. And, as those 
who were under the law were represented as 
4 ‘children,” under a school-master, we may be 
allowed to continue the allusion, and to inquire, 
who would undertake to establish the most refined 
principles of philosophy from the opinions of a 
child, just instructed in the first rudiments of 
knowledge ? Though un der a course of instruction, 
they were not fully instructed—and the vail 
remained long on their understandings. 

We must, therefore, pass from the practices of 
those who were under the law, and look to Him 
who brought life and immortality to light by the 
gospel. 

The pious Christian sees, with humble admira¬ 
tion, the works of an over-ruling providence. He 
sees that the purposes of men are often changed 
and defeated—and, even when they are permitted 
to carry the evil into effect, that evil is over-ruled— 
and good rises in its place. And here he will make 
a discrimination that is often passed over unseen. 

2 G 


338 


OF WAR. 


He makes the distribution of good and evil to their 
proper causes or fountains; and rests satisfied that 
it cannot be necessary to “do evil that good may 
come.” When the gospel has spread, with accele¬ 
rated progress, under the rage of persecution, he 
does not consider the persecution necessary to the 
spreading of the gospel. When nations have 
wasted one another and themselves with wars, and 
these wars have finally subsided, and blessings 
are permitted to come upon them, he attributes 
these blessings, not to the follies or the crimes 
of men, but to the goodness of our great and for¬ 
bearing Creator, who still condescends to dispense 
his favours, at times, unsought for and unmerited. 

Thus, also, though causes and secondary causes 
are still discovered to have had their agency in 
producing human calamity, yet the Christian can¬ 
not relinquish the belief, that those causes are 
under the control of Him whose power is over all. 
We still believe that he chastises nations and indi¬ 
viduals; and he selects the instruments according 
to his own pleasure. Famine, pestilence, and war 
have been acknowledged, from earliest antiquity, 
to be among these. Nor have the attributes of God 
been denied by any, on the abstract question of his 
sovereignty and providence. In those public cala¬ 
mities which we ascribe to him, as just judgments 
on nations, through the instrumentality of earth¬ 
quakes, famine, or disease, many innocent and 
even righteous persons are sometimes involved. 
But look to another state of existence as the great 
object of our creation, we can readily believe, that 



OS' WAR. 


339 


these were ii taken away from the evil to come/* 
And thus the mercy of God remains established 
through all; nor can his immutability he called in 
question, any more than his mercy; if we believe 
that, through all preceding dispensations, he was 
preparing mankind, by the gradual developement 
of truth, for the reception of the gospel. 

The prophecies of Isaiah not only denominate 
the promised Messiah, the Prince of Peace, hut his 
government is thus remarkably described: “ But 
with righteousness shall he judge the poor, and 
reprove, with equity, for the meek of the earth : and 
he shall smite the earth with the rod of his mouth; 
and with the breath of his lips shall he slay the 
wicked. ,, Isa. xi. 4. Here the protecting provi¬ 
dence of God, as exercised over his dependant ser¬ 
vants, and particularly for the meek , is brought into 
view. 

The prophet goes on to describe the effects of the 
prevalence of his kingdom : “ The wolf also shall 
dwell with the lamb, and the leopard shall lie down 
with the kid: and the calf, and the young lion, and 
the fatling together, and a little child shall lead 
them. And the cow and the bear shall feed; their 
young ones shall lie down together: and the lion 
shall eat straw like the ox. And the sucking child 
shall play on the hole of the asp, and the weaned 
child shall put his hand on the cockatrice’ den. 
They shall not hurt nor destroy in all my holy 
mountain.” Isa. xi. 6—9. 

e< And he shall judge among the nations, and 
shall rebuke many people; and they shall beat 


340 


OP WAR. 


their swords into plough-shares, and their spears 
into pruning-hooks : nation shall not lift up sword 
against nation , neither shall they learn war any 
more. O house of Jacob, come ye, and let us 
walk in the light of the Lord.” Isa. ii. 4, 5. 

If we apply the fore part of this prophecy to tfse 
feelings of men, we shall find a remarkable testi¬ 
mony to the regenerating, renovating power of the 
gospel, as described by the prophet. The princi¬ 
ple of violence and cruelty—the spirit of war, as 
exemplified in the lion, the leopard, the bear, and 
the deadly serpent, was to be changed—the 
disposition to do wrong was to be eradicated—the 
lion eat straw as the ox,—and a little child 
(emblem of* innocence,) to lead them. 

But these striking metaphors have a more 
extensive application. They clearly apply to the 
present state of the world, and not exclusively to a 
period in which evil shall cease in the earth. 
They apply to a mixed state of society. The lamb 
and the wolf to dwell together—the leopard and 
the kid—the calf and the young lion—the cow and 
the bear—the unconscious, incautious child and 
the asp—what more clearly could represent the 
mixed state of society, than these metaphors ? 
That the wolf, the leopard, the lion, the bear, and 
the serpent represented, in part, the wicked, 
among which the righteous are dispersed, is further 
evident from the subsequent prophecy— 64 And he 
shall judge among the nations, and rebuke many 
people.” Did the preceding part of the prophecy 
relate entirely to a state of things in which there 


OP WAR. 


341 


was no mixture of moral evil, there would have 
been no rebuke . But this latter verse brings into 
view the over-ruling providence and protecting 
care of the great Ruler of the universe. It shows 
that there is a power that can restrain the Wrath of 
man, and that this power would he exercised on 
behalf of those who have neither disposition nor 
capacity to repel force by force, or meet violence, 
cruelty, and deep, insidious guile and malignity, in 
their own way. 

The views given by this prophecy are peculi¬ 
arly calculated to silence the objections which are 
made to the principles of peace, from the supposed 
insuperable difficulties opposed to it by the present 
state of society. In the review of this portion of 
Scripture, we may well inquire, with the apostle, 
whether these things were intended to be literally 
taken? “Doth God take care for oxen? Or 
saith he it altogether for our sakes ? For our 
sakes, no doubt, this is written,” 1 Cor. ix. 9, 10. 
Scattered and intermixed, as the servants of Christ 
are, among those who may be compared to lions, 
wolves, and serpents—how consoling it is to be 
assured, that there is a power which can over-rule 
and bind down every thing that would hurt or 
destroy—and preserve the innocent and unresisting 
in safety! And not only that the one can be 
over-ruled, and the other preserved, but that “ the 
little child” shall lead even the violent and ferocious 
into practices of innocence and peace ! 

And this is confirmed by other Scripture authori- 
2 g 3 


342 


OF WAR. 


ties, and by the experience of the disciples of 
Christ. “ When a man’s ways please the Lord, he 
maketh even his enemies to be at peace with him.” 
Prov. xvi. 7. Various are the passages, in the 
Holy Scriptures, which emphatically declare the 
power and protecting care of the Almighty over his 
dependant children. That “ the very hairs of 
your head are numbered,” Luke xii. 7, and that 
“ he keeps them as the apple of the eye,” Deut. 
xxxii. 10.; and “no weapon formed against them 
shall prosper.” “ This is the heritage of the ser¬ 
vants of the Lord, and their righteousness is of 
me, saith the Lord.” Isa. liv. 17. 

These promises—these impressive views of the 
protecting providence of the Almighty—should 
surely silence our fears, and induce us to trust in 
Him—and the more especially, as they have been 
realized through all ages. But our own preserva¬ 
tion is, by no means, the only object to be regarded. 
Our faithfulness may have a powerful influence on 
those around us—even on the depraved. They 
may not only be disarmed of the disposition to hurt 
or destroy—but, seeing the excellence of the 
Christian character, and feeling the power of 
meekness, they may yield to the leadings of that 
principle which is compared, by the prophet, to a 
little child. f 

Where then are the “ strong reasons” for being 
driven from the practice of virtue by the depravity 
of others ? If we leave the divine Master, to whom 
can we go for protection ? Who, like Him, has all 
power in heaven and in earth? Where is the 


OP WAR. 


343 


peace of the wicked; and what is the protection 
on which they rely ? 

The Christian is called, in figurative language, 
“ the salt of the earth” and “ the light of the world.” 
Let us, then, for the sake of our own safety and 
salvation, for the honour of God, and the diffusion 
of light in the world—even among those who are 
in a state of darkness and depravity—endeavour, 
through the aid of his grace, to maintain the dig¬ 
nity, the excellence, and the practicability of the 
precepts of Jesus Christ. They are adapted to the 
help and guidance of such creatures as we are. 
And we should press forward 66 toward the mark 
for the prize” they present to our view, and thus 
rise above the depravity of human nature, as exist* 
ing in the present state of society—rather than 
warp, adulterate, and bring down the gospel 
system, to suit and sanction the depravity of man. 

In this prophecy, also, the divine power and pro¬ 
vidence are set forth in the first place. And then 
the peaceable nature of Christ’s kingdom is described 
in a manner so dear, as not to be easily misun¬ 
derstood. Indeed, the practice of war, and even 
the learning of war, were to cease, in proportion to 
the prevalence of the kingdom of the Messiah, or as 
the mountain of the Lord’s house became exalted 
above the hills. 

In addition to these clear prophecies, the case of 
David may be brought into view. He was a man 
of remarkable piety; at least that piety which was 
consistent with the morality of the law, a few cases 
of criminality excepted; and for these he expe- 


344 


OF WAR. 


rienced deep repentance and forgiveness. He made 
large preparations to build a temple to the Lord— 
but was forbidden on the grounds that he had been 
a man of war, and shed much blood. This was a 
decided evidence, that war was not consistent 
with that righteousness which was to be revealed. 
Solomon, who was permitted to build the temple, 
was a man of peace—and the nation, while employed 
in rearing that edifice, though an outward Tfrork, 
was preserved in a state of peace. 

It is further remarkable, that a general peace 
over the earth preceded the birth of our Lord, and 
continued for 12 years, during which time the 
temple of Janus* at Rome was shut. Thus, though 
wars had prevailed through the lapse of ages which 
preceded the coming of Christ—though the 
Almighty had directed the scourge where to fall, 
and to what extent, on his enemies, or those whose 
crimes had rendered them obnoxious to his just 
judgments; yet the prophet, speaking of the gospel 
dispensation, says, “ The work of righteousness 
shall be peace, and the effect of righteousness, 
quietness and assurance for ever.” Isa. xxxii. 17. 

When the birth of our Lord was announced by 
angels, it was in language designed to describe the 
effects to be derived from his coming: “ Glory to 
God in the highest, and on earth peace , good-will 
towards men,” Luke ii. 14. His coming was the 
effect of the love of God; hence, love became the 

* The temple of Janus was kept open during war—and shut 
only in a time of universal peace. 


OF WAR. 


345 


distinguishing mark of his disciples. If, then, we 
look back to the prophets who described the nature 
of his kingdom, to the circumstances which pre¬ 
ceded, and those which attended his birth, as well 
as to his precepts and example—we shall see 
strong evidences that his coming was to eradicate 
those evil passions from the human heart, without 
which wars could not arise; and not only to put 
away all wrath, malice, strife, and evil surmising, 
but to imbue the mind with the seeds of meekness, 
charity, and love. And this became the charac¬ 
teristic badge of discipleship. 

c< Let this. mind be in you,” said the apostle, 
4C which was in Christ.” This also corresponds 
with the precepts of our Lord. For, as he exem¬ 
plified in his own life the meek, non-resisting, 
forgiving Spirit—so he enjoined it on his followers. 

His precepts, in relation to this subject, have a 
direct allusion to the practices under "the law: 
u Ye have heard that it hath been said, an eye for 
an eye, and a tooth for a tooth,” [simple retalia¬ 
tion,] 4C but I say unto you, that ye resist not evil.” 
u Ye have heard that it hath been said, thou sllalt 
love thy neighbour and hate thine enemy, but I 
say unto you, love your enemies, bless them that 
curse you, do good to them that hate you, and pray 
for them that despitefully use you and persecute 
you, that ye may be the children of your Father 
which is in heaven.” Matt. V. 48—45. Was our 
Lord amusing his audience with imaginary excel¬ 
lencies ? was he enjoining impossibilities ? Far 


346 


OF WAR. 


from it. He exemplified his precepts in his owri 
conduct. Even when expiring* on the cross, he 
interceded for his enemies: <£ Father, forgive 
them, for they know not what they do/’ Luke 
xxiii. 34. 

There is another incident recorded by the evan¬ 
gelist, that deserves to he particularly noticed. It 
will be recollected that, when he sent his disciples 
out, without scrip or purse—destitute of outward 
dependance for sustenance or safety—he reminded 
them that he sent them out as sheep among wolves. 
As the time of his crucifixion drew near, he recalled 
this event to their remembrance; and inquired 
of them, if they lacked any thing, when thus sent 
out, destitute of every thing but the presence of his 
Spirit and the protection of providence. And 
they could now acknowledge that they lacked 
nothing. Then said he unto them, “ But now, he 
that hath a purse, let him take it, and likewise his 
scrip, and he that hath no sword, let him sell his 
garment and buy one.” Luke xxii. 36. Of weapons 
they found two swords. This, though totally use¬ 
less on the policy of the world, was enough for the 
purposes intended—to impress, in a striking man¬ 
ner, the lesson he designed to convey. The little 
band of disciples were thus provided, when the 
Jews, led on by Judas the traitor, laid hands 
on their divine Master. At this trying moment, 
Peter, bold in his nature, and prompt to do what 
man could do—drew his sword for the defence 
of himself, his dearest friends, and his Lord and 


OF WAR. 


347 

Master. « Put up again thy sword into his 
place,” was the divine command—«for all they 
that take the sword shall perish with the sword.” 
Matt. xxvi. 52 . 

Thus, in his divine wisdom and condescension, 
he was pleased to place them in a situation, the 
most sensibly to feel the extent of his precepts, in 
relation to non- resistance. He also reminded them 
of the power he could command. Nor was it 
necessary that legions of angels should he sum¬ 
moned to his aid. Though it was then his intention 
to submit—though every thing in his appearance 
was simple, humble, meek, and non-resisting, 
his enemies “went backward, and fell to the 
ground.” 

But, passing on with the narrative—“ His disci¬ 
ples forsook him, and fled !” What a striking con¬ 
trast do these events form, with those to which 
their attention had so lately been called ! When 
sent without means, not even staves to lean upon, 
even the devils were subject to the power with 
which they were clothed. 

On a review of this portion of Scripture, we are 
forcibly impressed with the conviction, that our 
Lord, in directing swords to be provided for that 
particular occasion, did not intend that they should 
be used as weapons of offence or defence ; hut to 
afford an opportunity to prohibit the use of them 
for ever. His query to Peter, 66 Thinkest thou 
that I cannot now pray to my Father, and he shaH 
presently give me more than twelve, legions of 


OF WAR. 


348 

angels ?” &c. clearly proves that he never looked 
to his disciples for protection, and that he wanted 
not the sword for that purpose. But he goes 
further to show its unlawfulness, and the injury 
that they who use it inflict on themselves, by 
saying, 66 For all they that take the sword, shall 
perish with the sword:” and, connecting the two 
circumstances together, as he did, he brought them 
to see, and what is more, to feel the difference there 
is between depending on Him alone, and any 
reliance we can place on ourselves and the 
resources within our reach. 

But why should we go into a more minute detail 
of evidence, to prove that Jesus Christ, both in 
his precepts and example, led his disciples from 
the spirit and practice of war ? 

No two things can form a more striking contrast* 
than His character, and that of a military man. 
If, then, our Lord had nothing of the spirit of war 
about Him, and if we are bound to imitate his 
example, then, war is totally incompatible with the 
Christian character. 

It is not necessary to dwell on arguments in sup¬ 
port of the first proposition. The whole history 
of his life stands in evidence of it. The second is 
proved by many pointed Scripture testimonies: 
for, “ If any man have not the Spirit of Christ, he 
is none of his.” 

And what renders the subject clear beyond all 
doubt, is, that the primitive Christians believed in 
the unlawfulness of war, during two centuries. 


OF WAR. 


349 


And, while it is known that they were subject to 
every ordinance of man for conscience sake, either 
actively or passively; actively when they could 
with a good conscience, and passively and meekly, 
when human requisitions came in conflict with 
the law written in the heart; when we consider 
that Christianity makes us what we should be, in 
all our social relations, it cannot be supposed that 
the primitive believers refused to hear arms merely 
from a refractory disposition. No, they knew too 
well the duties we owe to each other, to do this. 
It was the principle on which they stood. Hence, 
that impressive reply, that was made by a youth 
who was ordered to enrol himself, “ I am a Chris¬ 
tian, and therefore I cannot fight.” There are 
many pointed cases afforded by ecclesiastical 
history, to establish this fact—that the Christians 
did not bear arms during the first two centuries 
after the Christian era. f 

The writers of those times believed that the pro¬ 
phecy of Isaiah, that men should beat their swords 
into plough-shares, and their spears into pruning- 
hooks, was then in the act of completion. 

Irenseus, who wrote about the year 180, says 
that this famous prophecy had been completed in 
his time: “For Christians,” says he, “have 
changed their swords and lances into instruments 
of peace, and they know not how to fight.” 

Justin Martyr, who lived about the same time, 
bears a testimony equally clear and conclusive, in 
these words, “ That the prophecy is fulfilled, you 
have good reason to believe: for we, who in times 
2 H 


350 


OF WAR. 


past killed one another, do not now fight with our 
enemies.” And the word which is used in the 
original does not mean private contest, as between 
man and man, but war; and the word enemies 
does not apply to individual adversaries, but to 
enemies of the state. 

A number of other evidences might be produced 
to. prove the position here laid down; but two that 
I shall notice will render any others unneces¬ 
sary. 

Within about 40 years after the crucifixion of 
our Lord, the city of Jerusalem, and the whole 
nation of the Jews were broken up in a manner 
that has no parallel in history. At that time the 
number of the Jews who had embraced Chris¬ 
tianity was very considerable. About ten years 
before this, it was, that Paul attended the meeting 
of elders, &c. at Jerusalem, when they said unto 
him, <£ Thou seest, brother, how many thousands 
of Jews there are which believe.” Acts xxi. 20. 
We may fairly conclude that the number had 
increased in the course of time which had elapsed 
between this period and that at which Jerusalem 
was besieged by the Romans, But, however 
numerous they might be, it appears that they took 
no part in the wars of that eventful period. 
Relying on divine protection, and guided by 
divine revelation, they left the city of Jerusalem, 
and all the land of Judea, and resorted to a 
village beyond Jordan, called Pella. And here 
they were so effectually preserved, that it does 
not appear that one single Christian perished. 


OP WAR. 


351 


This is a striking evidence of their taking no part 
in war—and of the protecting providence that was 
extended over them in those calamities. The 
Jews, it may he remembered, argued, “ If we let 
this man alone, all men will believe on him, and 
the Romans will come and take away both our 
place and nation.” How dreadfully was this 
apprehension realized in the course of their own 
policy, while they who “ believed in Him,” and 
adhered to his precepts of non-resistance, were safe 
amidst the most shocking convulsions of nations, 
that ever marked the history of the world. (Vide 
Eusebius's Ecclesiastical History , Book 3. chap . 
5 — 9 .; 

About the close of the period in which the 
Christians did not bear arms, Celsus, who wrote 
against them, laid every charge against them that 
he supposed could operate to their disadvantage. 
Origen wrote a reply to deny what was false, and 
explain what was misrepresented. Among the 
charges brought forward by Celsus, against the 
Christians, he said, “ that they refused to bear arms 
even in cases of necessity.” And objected that, if 
the rest of the empire were of their opinion, it would 
soon be over-run by the barbarians. Origen 
admitted the facts as stated by Celsus, and vin¬ 
dicated the practice of the early Christians, on 
the principle of the unlawfulness of war. When 
it is remembered that this charge was brought 
forward by an enemy of the Christians, and 
acknowledged by the very man who undertook 
their vindication; when it is further recollected 


352 


OF WAR. 


how easily the charge might have been repelled, if 
it had been unfounded, there cannot remain a doubt 
of the sufficiency of this evidence. 

The names of Tatian, Clemens of Alexandria, 
Tertullian, Cyprian, Lactantius, Archelaus, Am¬ 
brose, Chrysostom, and Cyril, may be added, as 
affording evidence to the point in question. Eccle¬ 
siastical history, also, affords a number of instances 
of individual suffering—even to death itself, purely 
for a refusal to bear arms. 

We will not venture to call in question the uni¬ 
form practice of the Christian church, when that 
practice could not be influenced in any degree by 
a bias in favour of the former dispensation. It 
was, at once, at variance with the maxims and 
policy that prevailed both among the Jews and 
other nations; yet, such was the clear under¬ 
standing which the believers of that day had of 
the precepts of our Lord, that the practice of the 
church was uniform, in this respect, for two cen¬ 
turies at least. 

An argument is frequently advanced against the 
principle we hold, in relation to war, from what is 
called the law of nature . It is a common propensity 
in animated beings, whether rational or not, to 
defend themselves from aggression; and hence it 
has been supposed, that this propensity must have 
the sanction of the Deity himself. 

The whole argument is more specious than solid: 
and, like the other arguments in favour of war, 
cannot bear the test of impartial examination. 

Are the propensities of nature —those which 


OP WAR. 


353 


actuate alike the brute creation, and the most 
depraved of the human race, to be regarded as the 
clear indications of the divine will ? If so, what 
passions so gross, what practice so vile, that may 
not be justified by the very same argument ? To 
follow nature and all its impulses—to imitate the 
brute creation, would be made consistent with 
reason and religion ! This would be, at once, to 
banish morality and religion from the earth. 

That some animals are provided with weapons 
of defence, adds nothing to the force of the objec¬ 
tion. Are not the far greater part of these provided 
with weapons of offence , as well as defence? 
Do not a large portion of such animals subsist by 
violence and depredation ? So that, if the argu¬ 
ment is admitted at all, it will go to justify, not only 
offensive wars, but even robbery , piracy, and every 
species of plunder, violence, and outrage, between 
man and man. 

The argument itself is not only untenable, but it 
stands opposed to the whole Christian system. It 
is a resort, not to the precepts of Jesus Christ—not 
to lii.s example, or the example of his immediate 
followers—but to nature —to an impulse or passion 
that influences the brute creation—particularly the 
most ferocious species. And, where it is disco¬ 
verable in the human race, it is most clearly dis¬ 
played in those who are the least under the influence 
of Christian feelings. 

The gospel was designed to raise man above the 
violent, as well as the low and grovelling propensi- 
2 H 3 


354* op war. 

ties of nature; and this I consider one of its noblest 

characters. 

Thus, if we appeal to reason, to revelation, or to 
history, still the result is the same; war is incom¬ 
patible with the gospel. The prophets declared it 
would be, and the Christians bore testimony, both 
in word and conduct, that it was. 

And why should the wise of this world be stum¬ 
bled at this? except on this important ground, 
that the wisdom of this world is foolishness with 
God. Man never was designed to live without 
God in the world. Who would be willing to say 
that he could sustain himself without his divine 
providence ? And, if his providence is admittted— 
we must admit also that lie can preserve us, with¬ 
out leaving us to the alternative of disobeying his 
commands, to preserve our rights or our existence. 
Indeed it is madness to expect preservation on this 
ground. 

The alarming idea that, on the principle of non- 
resistance, we should be exposed to the encroach¬ 
ments of ambition, and other depraved passions, 
is built entirely on a disbelief of the providence of 
our divine Parent. A disbelief equally at variance 
with reason and revelation. It is opposed also to 
the undisputed evidence of history. But thousands 
of instances could be cited, in which reliance was 
placed in vain on the policy of war. Consult 
the annals of war, and how many have been its 
victims! Our understandings would be lost in the 
numbers. The settlement of Pennsylvania is a 
pleasing specimen of the effect of Christian princi- 


OF WAR. 


355 


pies, as contrasted with the policy of war. There is 
another specimen of greater antiquity; and I will 
add, of more weight, because it was nearer to primi¬ 
tive times. It is the case of the destruction of 
Jerusalem. The Jews depended on themselves; 
and what became of them and their city ? They 
exhibited a scene of destruction and carnage, never 
before exceeded. At that very juncture, the Chris¬ 
tians, without mixing in the war spirit, or the dic¬ 
tates of human wisdom, simply cast themselves on 
God for protection—and they found it. Led by 
that arm which is still found to be around and 
underneath the true Christian, they were directed 
to a place of safety—while their infatuated country¬ 
men—(both their place and nation,) were swept 
with the besom of destruction. Look back at the 
history of the church, through all ages, and what 
is more remarkable and obvious, than the unfailing 
providence of God ? Has he not, in all ages, been 
their bow and battle-axe, their sun and shield ? 
Has he not proved that his name is a strong tower, 
into which the righteous may run and find safety ? 
Has he ever left them so destitute, as to drive 
them from an observance of his law, to obtain a 
better protection to themselves, than he would 
afford them ? No, never: the righteous liave never 
been forsaken, nor warranted in making flesh their 
arm, or putting their trust in man. Even during 
that dispensation under which wars were some¬ 
times permitted, the most conclusive evidence was 
given, that this was not necessary as a means of 
preservation. How often were the most signal vie- 


356 


OP WAR. 


tories obtained by the most unlikely means ! How 
often were the Israelites delivered from their ene¬ 
mies by special interpositions of providence, when 
all outward succour and resources failed! And 
why should we call in question, either the power 
or the providence of God ? 

In that memorable appearance of our Lord to 
his disciples, after his resurrection, he made use of 
these expressions, “ All power is given unto me, in 
heaven and in earth.” And again, “ Lo ! I am 
with you alway, even unto the end of the world.” 
Who, then, that believes in these gracious declara¬ 
tions, can suppose that we dare not comply with 
the precepts of our Lord, or imitate his example, 
for fear of the consequences? Or are we, after all 
the light that has been afforded, to suppose that we 
are better acquainted with the human heart than 
j ie is—that the system he has laid down for the 
regulation of our conduct is not adapted to the con¬ 
dition of mankind, and therefore we are at liberty, 
and able to devise another scheme of preservation, 
In which we can have more dependence upon our¬ 
selves, and less upon him ? This indeed is the very 
summit of folly. Who would be willing to be cut 
off from the protecting care of Almighty God ? 
And who can expect the blessings of his providence, 
but in obedience to his requisitions? 

Thus, if we look back to past ages, we shall be 
irresistibly led to the conclusion, that in the origi¬ 
nal order of things, as first constituted by the divine 
Author, there was nothing in the.human character 
that was congenial to war. That this afflictive 


OP WAR. 


857 


scourge was the effect of those passions and 
motives which spring up in the depraved nature, 
and which the spirit of the gospel was designed to 
eradicate, and which it does eradicate in all those 
who thoroughly submit to its operations. That 
mankind, being sunk into a state far, very far below 
their original purity and dignity, were not capable 
of coming up, at once, into the full practice and 
enjoyment of the excellencies of the gospel. 
Hence, the personal appearance of our Lord, the 
discoveries of the mysteries of his kingdom, and 
the requisitions which necessarily accompanied 
that discovery, were deferred, until, by an easy 
gradation of dispensations, their minds were pre¬ 
pared for the important event. And here it may 
be remarked, that every discovery of truth carries 
with it a proportionate obligation on the life and 
conduct of him to whom the revelation is made. 
Hence the gradual developement of truth, through 
early ages, because mankind were not prepared 
to come under the requisitions or obligations that 
would necessarily have followed, nor indeed were 
they prepared for that enlargement of views itself. 
In all this we discover the wisdom and condescend • 
ing goodness of God, to deal with mankind accord¬ 
ing to their weakness and capacity. 

Continuing the retrospective view, we find a 
course of instruction was instituted, through the 
medium of the law and the prophets, and many 
striking events, that were calculated to make a 
strong impression. In this course of instruction were 
to be noticed particularly the clear, impressive evi- 


358 


OP WAR. 


dences of divine power and providence—the inca~ 
pacity of man to command the smallest blessing by 
his own unassisted efforts, the omnipotence of the 
divine Being, and his interposition in human affairs, 
both to protect his dependant servants, and to over¬ 
rule the schemes and malevolent designs of those 
who were disposed to disregard his divine will. 
It also pleased him, who thus instituted this school 
of instruction, to give mankind, through the medium 
of prophecy, some clear views of the dispensation 
that was ultimately to be introduced. 

The new covenant dispensation was introduced 
by the Son of God, in a personal appearance on 
earth—who explained it by precept, and illustrated 
it by example. That dispensation was designed to 
restore man to a state of acceptance, by bringing 
him into a participation of the divine nature. This 
constitutes the new Creature, in which old things 
are done away, and all things become new; new 
heavens and a new earth, wherein dwelleth righ¬ 
teousness. Here all the corrupt and malevolent 
passions are subjugated, and the Spirit of Jesus 
Christ becomes the ruling principle in us. The 
feelings and temper thus produced being a prepara¬ 
tion for, and a foretaste of heaven. 

In the precepts and example of our Lord, no 
trace of the war spirit or policy could be found. 
On the contrary, the practice of forbearance, non- 
resistance, and forgiveness of injuries was enforced 
in the most explicit manner; and every feeling 
that could possibly lead to violence between man 
and man was as clearly prohibited. It was the 


OF WAR. 


359 


design of our divine Lawgiver to lay the axe to 
the root of the corrupt tree, and this was in no 
case more obvious, than in relation to war. Every 
feeling that could lead to strife, discord, or violence 
being interdicted. If these are eradicated, the 
fruit cannot be produced. 

When we contemplate the example of our Lord 
Jesus Christ, forming a perfect contrast to the war 
character, and remember that this was designed as 
a pattern for our conduct—when we consider his 
precepts, and reflect that these are of perpetual 
obligation, and further bring to mind that his fol¬ 
lowers took no part in wars for more than two 
hundred years after his personal appearance on 
earth, can we entertain a doubt of the incompati¬ 
bility of war with the duties of a Christian ? Can 
we draw any other conclusion, than that in adopt¬ 
ing the spirit and practice of war , we must act so 
inconsistent with the precepts and example of 

Jesus Christ—and the example of his followers_ 

as to amount to a dereliction of Christianity itself. 
We cannot be actuated by the Spirit that was in 
Christ, nor walk by the rules which he laid down, 
nor maintain any thing like the character of his fol¬ 
lowers, during the purity of the church. If these 
positions be true, and even the advocates for war 
\Fill be bound to admit that they are, will it not 
follow, as an undeniable conclusion, that no man 
can maintain two characters, so totally different 
from each other, at the same time ? 66 Ye cannot 

serve two masters“ Doth a fountain send forth, 
at the same place, sweet water and bitter ?” 


360 


OF WAR. 


« By their fruits ye shall know them,” said our 
Lord; and the rule remains good to the present 
day. 

Who can be at a loss, in fixing the character of 
the work of death and desolation ? Can we hesitate 
a moment, in ascribing it to the influence of him, 
who was a murderer from the beginning? “ The 
works of your father ye will do,” said our Lord to 
the Pharisees. And whose works can be the 
destruction of human happiness, and the devastation 
of the works of God ? 

However the feelings of charity may prompt us 
to draw a vail over the infirmities and deformities 
of human nature, the cause of humanity and religion 
has too long and too deeply suffered by war, to 
permit any part of its character to be concealed, 
through motives of delicacy or tenderness towards 
those who are in this practice. 

It cannot escape the notice of those who reflect 
on the subject, that the appendages of military 
parade, the hilarity and various gratifications 
associated with such parade, and the emoluments, 
and the applause that are frequently obtained 
by war, are so many causes, actively operating to 
keep alive the war spirit; and of course actually 
producing war. Those who contend that war is 
unavoidable, in the present state of society, and 
therefore take an active part in thus keeping alive 
the war spirit, are chargeable with perpetuating 
that insuperable obstacle to the establishment of 
peace on earth. If war is an evil, as all rational men 
must confess, how can any reconcile to themselves 


OP WAR. 


361 


the idea of perpetuating that evil. So great is the 
magnitude of the evils, so horrible the scenes inse¬ 
parably connected with war, that, independent of 
all arguments drawn from the impiety of the prac¬ 
tice, we should think that men could hardly feel 
so little repugnance, at producing those calamities, 
as they do. The prospect presented by the world 
around us, seems too fully to justify the reflections 
of the poet Cowper: 

“ There is no flesh in man’s obdurate heart, 

It does not feel for man. 

The natural bond of brotherhood is severed as the flax, 

That falls asunder at the touch of fire.” 

Indeed, when we consider the enormous mass of 
misery and of guilt that has been produced by war, 
it becomes an inquiry of no ordinary consequence, 
to ascertain how far we are individually chargeable 
with that guilt. 

But, after all the calamity and guilt which have 
thus deformed the human character, we may ask 
the question, what has been obtained? Not safety 
—not happiness—not liberty—not virtue. Look 
round over the nations of the earth, both ancient 
and modern, and say, where is that people, who, 
placing their dependance on the sword, remained 
half a century without being involved in calamities 
of the most afflictive nature—the sacrifice of 
immense treasure, and of human life and happi¬ 
ness? No nation upon earth, has ever attained to 
safety by the war policy. Danger, though sometimes 
concealed, was still lurking near. When the alarm 

2 i 


362 


of war. 


of war, or the spirit of retaliation spreads over a 
nation, ask then if they are happy—ask the soldier, 
torn from the bosom of his family—ask the discon¬ 
solate wife and children left behind, who listen to 
every passing wind, as bearing the messages of 
death—if they are happy. Ask the widow, and the 
orphan, after the contest is over—ask the veteran, 
who has met his brother in the field of battle, and 
seen him mix in the mangled mass of mortality. 
Happiness is a stranger to these conditions. Of all 
abridgments of natural rights, none is so great as 
that produced by war. Military government is 
perfectly despotic. 

Ask the conqueror, who has risen to the summit 
of his ambition—who has rode triumphant over 
slaughtered thousands, wrapped cities in flames, and 
hurled empires into ruins—ask him if he is happy: 
ask him what he has gained by conquest. Let the 
characters of the greatest heroes of ancient or 
modern times be consulted. What was Alexander 
the Great ? He carried his arms and his conquests 
wherever he thought there was an object worth his 
notice, and wept because he could not find another 
world to conquer. He was tossed by every tempest 
of passion,-*—and died in the midst of his days, and 
his end was among fools. What was Pompey ? 
One of the greatest generals that ever directed the 
Homan legions. He rose to power and fame by 
the success of battles, and sunk by the very means 
of his former aggrandizement—became a fugitive 
from the sword—was assassinated by those on 
whom he had thrown himself for safety—and 


OF WAR. 


363 


finally, his body, left unburied on the sands, was 
burned by an old fisherman, on a pile of rubbish. 
And what better was Caesar, who overthrew him ? 
He became a great man, (if power could make 
him great,) at the expense of millions of human 
lives. He rioted a while in the sunshine of pros¬ 
perity, if prosperity it might be called, and died 
by the hands of his friends. 

And thus we might trace the pages of history-— 
descending from age to age, we find neither hap¬ 
piness nor safety obtained by the sword. 

Nor are there less striking instances in modern, 
than in ancient times. And through all, we shall 
find these bold adventurers, who feared not God, 
nor regarded man, though nations had trembled at 
their displeasure, were as much the victims of their 
own madness, as the humblest soldier that perished 
in their battles. u Action and re-action, 5 ’ said a 
modern writer, “ are equal in the moral, as in the 
natural world.”* And when we injure a fellow 
creature, we invariably injure ourselves. This is 
one of the laws, decreed by the Great Ruler of the 
universe, and which we can np more annul, than we 
can suspend the succession of day and night, or stop 
the planets in their courses. Whoever, therefore, 
is an enemy to man , is, in the same proportion, an 
enemy to himself. Nor are these injuries of a tem¬ 
porary nature. For the feelings of strife and ill 
will, cannot consist with love to God. We cannot 
be the disciples of Christ, without charity and love 


* Thomas Clarkson. 


OP WAR. 


364 ? 

to one another. We cannot love God, while out 
feelings towards each other, are those which lead 
to violence. So that whatever excites those pas¬ 
sions, which dissolve the bonds of fellowship, and 
separate man from man, does, at the same time, 
separate man from his Maker: and thus, not only 
involve present, hut eternal consequences. 

But if we leave the interposition of a Providence 
out of the question, and consider war as proceeding 
entirely on its own principles, the justice of a cause 
is no criterion by which to judge of the result of a 
battle. The contest then of two nations, is at once 
resolved into the question of respective powers. It 
is not who is right, but who is strongest? But this 
has nothing to do with the original question. How 
monstrously absurd is it then, to appeal to the sword, 
in questions of right and wrong! The result is un¬ 
derstood to depend on which possesses the most 
power, or the most skill in the work of destruction. 
To decide which, wealth, lives, and happiness, are 
squandered with a demoniac prodigality!. If power 
and right are inseparably connected, why not let 
the parties count their men and resources, and 
let the aggregate, upon paper, test the justice of 
their respective claims? If this idea is prepos¬ 
terous, if the principle on which the decision is to 
rest, is obviously absurd, as totally unconnected 
with the merits of the case in dispute, the same may 
be said of every principle and contingency^ which 
can be assumed in the case of war. The advocates 
for war, have no right to claim the intervention of 
an over-ruling Providence, controling the natural 


OF WAR. 


365 


operation of physical causes, in cases of war, since 
they deny the agency of that Providence, in the 
preservation of peace, and the protection of those 
who endeavour to serve him. 

On those who direct the measures of governments, 
and put in operation the dreadful machines, which 
manufacture guilt and misery on the large scale, 
an awful responsibility must rest. They are called 
upon by reason and religion—by the sympathies of 
our nature, and the laws of God—Tzto make a solemn 
pause. The Christian, however humble may be the 
sphere in which he is placed, is entrusted with ah 
important charge—“ Ye are the light of the world.” 

- The light afforded is not designed for your direction 
alone, but to dispel the darkness which involves 
those around you. Should you extinguish or con¬ 
ceal this, through motives of ease or interest, how 
will you be able to answer for the consequences ? 
Or what will you do in the day of solemn investiga¬ 
tion, if the blood of slaughtered thousands—the 
guilt, and agonies of millions, should rise in judg¬ 
ment against you? And let the ministers of the 
Gospel, take heed to the ministry they have received. 
Let those who name the name of Christ, and 
profess to be embassadors for him, consider what 
was the sentence (Gal. i. 8, 9,) pronounced on those 
who preached any other doctrine, than that which 
was preached by Christ and his apostles, which was 
the Gospel of Peace and Salvation. 


2 i 3 


CHAP. XVII. 


THE CONCLUSION. 

On looking over the foregoing pages, it will not 
be difficult to discover that many striking argu¬ 
ments, which have been already advanced, in 
support of particular doctrines, are omitted. It 
has not been intended to say all that has been said 
by others, nor all that might be said. The mind, 
sincerely disposed to come to the knowledge of the 
truth, will rarely, if ever, require the whole body 
of evidence which might be produced. 

The object of all arguments—of all the labours 
of instruments, should be, to bring mankind to that 
divine principle which was promised— (( to lead us 
into all truth.” When men are thus brought to an 
acquaintance with this divine intelligence, they can 
adopt the language that was used to the woman 
of Samaria : 6C Now we believe, not because of thy 
saying; for we have heard him ourselves, and 
know that this is indeed the Christ, the Saviour of 
the world.” John iv. 42. Hence, the messengers 
of the gospel have nothing to claim to themselves, 
and their only rejoicing is in the prevalence of that 
power, which will be exalted over all. 





THE CONCLUSION. 


367 

I am aware that nothing can be written to meet 
the views of all. And, consequently, objections 
from some quarter or other are to he expected, 
against whatever may appear on doctrinal subjects. 

But, though I anticipate this result—though, in 
the present state of the world, it is next to an 
impossibility to he otherwise—yet I have felt, and 
still feel, an earnest desire to cut off all occasion 
of offence. I intreat the forbearance of those who, 
at first view, may not see the propriety of the 
course I have taken, or the doctrines I have vin¬ 
dicated. All the advantages of that patient and 
candid examination of the subject will be their 
own. 

Should any have remarked that I have not made 
the s< Trinity” nor the Atonement subjects of distinct 
articles, and he dissatisfied with the supposed 
omission, I would observe, that a belief in God and 
his divine attributes is evident throughout the whole 
work; and did not appear to me to require a par¬ 
ticular article; seeing, also, that this first principle 
of religion is universally believed. The Divinity 
of Jesus Christ, together with his appearance in 
the flesh—and the benefits which all men have 
derived from what he did outwardly , and may derive 
from what he does inwardly, is fully acknowledged 
in an article devoted to that purpose; and also in 
several other articles, which are nominally on other 
subjects. The Holy Spirit, and its presence and 
operation in the heart of man, according to the 
precious promises of our blessed Lord, are acknow- 




368 


THE CONCLUSION. 


ledged in the article on Immediate Revelation, and 
in divers other parts of the work. I have there¬ 
fore, chosen to follow the example of the Holy 
Scriptures, or the holy men who were inspired to 
write them, in leaving the subject on this general 
ground, rather than to imitate those speculative 
theologists, who, attempting to explain the Divine 
nature, and its mode of subsistence, have involved 
themselves in endless difficulties. 

In relation to the atonement, I have been go¬ 
verned by similar feelings. Having stated our 
belief that Jesus Christ, by his coming, and what 
he did and suffered, has placed all men in a capacity 
to be saved, and that, by his Spirit and power in 
our hearts, he is offering us complete redemption 
and salvation—I have considered it improper to 
pry into the secret counsels of Almighty God—and 
pretend to tell why and how he prepared the 
means of redemption which he did. 

These reasons, I hope, will satisfy the candid, 
inquiring mind, who does not desire to push its 
inquiries beyond what God is pleased to reveal. 

I cheerfully subscribe to the belief, that true 
piety and acceptance with God, are not confined 
to any name or profession of religion; and it would 
be very far from my intention to wound the feel¬ 
ings of any of those pious Christians who are to be 
found under different denominations. I wish, 
however, to invite their attention impartially to the 
doctrines on which we differ. 

We, as intelligent and accountable beings, are 
placed here in a state of probation, for a few fleet- 


THE CONCLUSION. 


369 


ing days. The great object is, to please God, 
and obtain an inheritance among them that are 
sanctified. We are, therefore, hound to examine 
ourselves, and the principles by which we are go¬ 
verned—for we shall all, and individually, be judged 
according to our works, and the means of improve¬ 
ment bestowed upon us. 

But, after all, if the zealous of other denomina¬ 
tions should still believe that they derive comfort 
and advantage from the use of certain ceremonies, 
which we have believed it right to avoid: as these 
ceremonies are regarded, by those who use them, 
as instrumental meails, and not as the only media 
through which the various operations of grace are 
experienced, it is reasonable to hope they will con¬ 
clude that these operations arc not less efficacious, 
when carried on by the immediate power t( of an 
endless life,” than any feelings or affections which 
can be excited by instrumental means. The apos¬ 
tle says, the love of God was shed abroad in their 
hearts, by the Holy Ghost, which was given them. 
And, if this love is brought into its just pre-emi¬ 
nence in us, it can be no objection that it is by the 
immediate operation of the Holy Spirit. 

There are some practices, however, among the 
professors of Christianity, which we do not consider 
in the character of ceremonies. Such, for instance, 
are the practices of war and slavery. And, if those 
whose education has reconciled them to these things, 
before their judgments were sufficiently matured to 
draw correct conclusions, should not find their own 
minds prepared to abandon them—will they not be 


370 


THE CONCLUSION. 


so charitable, or rather so candid, as to agree that- 
our principle and practice, in relation to these 
subjects, are not without foundation ? 

The Society of which I am a member has strong 
claims on my solicitude. “When it pleased 
Almighty God, to open the understandings of our 
forefathers, and call them to be a separate people,” 
he permitted their faith to be proved by persecu¬ 
tion, and by many sore trials. Yet his arm of 
power was underneath and round about them: and 
no weapon formed against them could prosper. 
To them was fulfilled the promise, that “ all things 
should work together for good,” for the very means 
which were taken to crush them, being over-ruled 
by Him who has all power, not only contributed 
to bind this persecuted little band together, fur¬ 
nishing occasions for the exercise of the most tender 
sympathy and brotherly affection, but even became 
subservient to the spreading of the gospel. But, 
now, the storm of persecution is over. The 
profession involves, comparatively, very little sacri¬ 
fice. But still we have to contend with the same 
unwearied enemy; and the warning given to Peter 
seems to be applicable in the present day. “ Satan 
hath desired to have you, that he may sift you as 
wheat. Luke xxii. 31. In the time of suffering 
and distress, there was much to arrest the mind in 
its pursuit of perishable objects, and drive it to 
seek for refuge in that strong tower into which 
“ the righteous run and find safety.” But, in the 
sunshine of prosperity, when every thing is smiling 


THE CONCLUSION. 


371 


♦around us, there is peculiar danger of being lulled 
into a state of security, and of being separated 
from that preserving power by which alone we 
can stand against the secret wiles or open assaults 
of the enemy. The relief from persecution and 
the outward prosperity we now enjoy are among 
the favours of our heavenly Father. If in the 
possession of these multiplied blessings, our hearts 
should become alienated from Him who gave them 
—if we should worship and serve the creature 
more than the Creator, the consequences must be 
of an awful nature. By the deceitful objects 
around us, we may be drawn from that state of 
watchfulness which our Lord enjoined upon « all” 
and thus lose that deep and humbling sense of our 
dependance upon Him , and that feeling of his love, 
which constitute the safety and the enjoyment of 
the true Christian. Thus separated from the only 
source of preservation, we become exposed to 
dangers on every hand. Let us therefore keep 
close to first principles, and build on that founda¬ 
tion, on which the prophets, apostles, and our 
worthy predecessors were established, and against 
which every storm, through past ages, has beaten 
in vain. The testimony of the apostle will remain 
true through all succeeding generations, <e God is 
light, and in him is no darkness at all.” And, (i if 
we walk in the light, as he is in the light, we have 
fellowship one with another, and the blood of Jesus 
Christ his Son cleanseth us from all sin.” 1 John i. 
5, 7. Thus may we stand in this fellowship, u as a 
building compact together.” But it is only as we 


572 THE CONCLUSION. 

walk in the light, that the fellowship of the gospel • 
can be known. And those who walk not in this 
light will become obnoxious to that sentence, “ I 
will divide them in Jacob, and scatter them in 
Israel.” Gen. xlix. 7. 

For those who have received a dispensation of 
the gospel to preach to others, I feel an earnest 
desire that they keep under that humbling influence 
which will preserve them in humility, as well as in 
dedication to the cause of truth and righteousness 
in the earth. “ Without me,” said our blessed 
Lord, <c ye can do nothing;” and the more we are 
brought into an experimental knowledge of the 
gospel of Jesus Christ, which the apostle declares 
to be “ the power of God to salvation,” the more 
we shall be sensible of our own weakness, and of 
the necessity of a constant dependance upon that 
power. 

The admonitions of the apostle Paul to Timothy 
and Titus, two ministers of the gospel, are very 
emphatic. To the former he says, <c This charge I 
commit unto thee, son Timothy—that thou 
mightest war a good warfare, holding faith and a 
good conscience, which some having put away, 
concerning faith have made shipwreck.” I Tim. i. 
18, 19. “ Take heed unto thyself and unto the 

doctrine; continue in them; for in doing this thou 
shalt both save thyself, and them that hear thee.” 
ib. iv. 16. And again, in his second epistle, he 
charges him, “ Hold fast the form of sound words, 
which thou hast heard of me, in faith and love, 
which is in Christ Jesus.” 2 Tim. i. 13. “But 


THE CONCLUSION. 


373 


foolish and unlearned questions avoid, knowing 
that they do gender strifes.’’ ib. ii. 23. “ But con¬ 

tinue thou in the things which thou hast learned, 
and hast been assured of, knowing of whom thou 
hast learned them.” ib . iii. 14. And, finally, in the 
last chapter of the second epistle, under the imme¬ 
diate sense of his own departure being near at 
hand, he addressed this solemn language to him, 
«I charge thee, therefore, before God, and the 
Lord Jesus Christ, who shall judge the quick and 
the dead at his appearing, and his kingdom; 
preach the word; be instant in season, out oi 
season; reprove, rebuke, exhort, with all long- 
suffering and doctrine. For the time will come, 
when they will not endure sound doctrine; but 
after their own lusts shall they heap to them¬ 
selves teachers, having itching ears. And they 
shall turn away their ears from the truth, and 
shall be turned unto fables. But watch thou, in 
all things; endure afflictions, do the work of an 
evangelist, make full proof of thy ministry.” 

Very similar are the charges which he gave to 
Titus; admonishing him to “ speak the things that 
became sound doctrine.” And these several charges 
apply to all who enter into the same sacred office. 
As we have fully acknowledged the obligation of 
the apostolic injunction to rest upon us, “ If any 
man speak, let him speak as the oracles of God; 
if any man minister, let him do it, as of the ability 
which God givetb,” (1 Pet. iv. 11.) it would be, m 

any of us, a high offence, to attempt to minister 
2 K 


374 


THE CONCLUSION. 


from any other source or authority, than the pure 
spring of the gospel. This would indeed be 
44 preaching for doctrines the commandments of 
men.” And, as a ministry merely unauthorized 
must be censurable, and especially so in us, how 
much more awful must it be to leave the pure 
source of divine intelligence, and the doctrines of 
the apostles, and launch out into questions and 
speculative opinions, when the evidence remains 
as clear as ever it was, 44 that they do gender strifes” 

44 What, (said the apostle,) if some did not be¬ 
lieve? Shall their unbelief make the faith of 
God without effect? God forbid.” Rom. iii. 3, 4. 
And whatever trials may be permitted to attend 
the church, we may remember that 64 the founda¬ 
tion of God standeth sure, having this seal, the 
Lord knoweth them that are his.” 2 Tim. ii. 19. 
And the language of the Divine Master is peculiarly 
animating to his humble followers: 44 Fear not 
little flock, it is your Father’s good pleasure to 

give you the kingdom.” 

* 

The youth of this Society possess many privileges. 
To you, of this class, it may be said: 44 Other men 
have laboured, and you have entered into their 
labours.” Our predecessors, some of whom were very 
young in years, not only laboured—but deeply suf¬ 
fered for those principles, which distinguish the 
Society of which you are members. They suffered 
the scorn of their intimate associates—and the 
frowns of those whose sentiments they highly 
esteemed. Their property, their liberty, and even 


THE CONCLUSION* 


375 


their lives, they freely gave up, rather than lose that 
peace of mind which is found in obedience to mani¬ 
fested duty: or suffer those testimonies to fall to 
the ground, which they believed had been commit¬ 
ted to them. These very testimonies have now 
devolved upon you to maintain. Your corrupt pas¬ 
sions are the greatest sacrifices called for at your 
hands. Faithfulness to your profession is no re¬ 
proach to you. You are not called upon to breathe 
the damp and pestilential air, of dark and filthy 
dungeons: nor to encounter the rage of an infuri¬ 
ated mob: nor to be exposed at the whipping post 
nor the cart’s tail, as many of our predecessors were, 
while their sufferings drew tears from the eyes of 
strangers.* If the invincible Arm of Divine Power 
sustained them , and so filled their hearts with con¬ 
solation, as to enable them to sing songs of thanks¬ 
giving, even in the midst of their tortures, would not 
the same Arm of Power sustain you, and enable 
you also to commemorate his praise, on the banks 
of deliverance ? If they were bound to “ hold fast 
the profession of their faith,” even through such 

* In adverting to those times of persecution, arising from a 
mistaken zeal for religion, we may find much cause for thankful¬ 
ness, in the diffusion of light which has taken place on the subject. 
The rights of conscience are not only recognized, and in a good 
degree secured, by the institutions of civil society, but there is 
among the different denominations, a feeling of charity towards 
others. Where this charity is cultivated, and suffered to rise into 
its just pre-eminence, all animosity and bitterness are removed, and 
thus the very ground of persecution will cease to exist. 


376 


the conclusion. 


severe sufferings, what will become of you, if you 
turn aside from the very same profession—without 
object, or advantage? 

There is a species of levity—and even of 
denying Christ before men, against which it is 
important that the youthful mind should be guarded. 
The visitations of Divine Love, have not been 
permitted to attend your minds, to be trifled 
with or rejected. Youth is the season of improve¬ 
ment—not of vanity and frivolous amusements. 
You see how many end their days in the bloom 
of youth: and if such take no serious thought of 
religion, where will be their preparation for the 
world to come ? And even among those who attain 
to old age, how many do we see become har¬ 
dened in guilt and depravity, who nevertheless 
were favoured in their youth, with humbling and 
tendering impressions! So that the language re¬ 
mains to be applicable, “To-day, if ye will hear 
his voice, harden not your hearts.” You are 
“ called to glory and to virtue,” and if you neglect so 
great salvation, with all the privileges you enjoy— 
surely great will be your condemnation. But suf¬ 
fer the word of exhortation. Be willing to give up 
“ the pleasures of sin^ which are but for a season,” if 
they deserve to be called pleasures at all. Submit 
to the tendering impressions of the love of God, 
on your minds. Cherish those feelings which that 
love will inspire ; wait in silent introversion of mind 
for the renewal of these impressions; and you will 
find yourselves in a course of preparation for hea- 


THE CONCLUSION. 


377 


ven, and be admitted to a foretaste of its joys. And 
in the fulfilment of the promises of Jesus Christ, 
66 If a man love me, he will keep my words: and my 
Father will love him, and we will come unto him, 
and make our abode with him,” (John xiv. 23.) you 
will find 44 strength in weakness, riches in poverty, 
and a present help in every needful time.” 

To those in the meridian of life, who hold no par¬ 
ticular station in Society—wish well to the cause, 
and perhaps apprehend themselves discharged from 
those active duties, which the support of the doc¬ 
trines and testimonies of the Society demand—I 
would make a few observations. 

The apostle Paul compared the individual believ • 
ers to the different members of the human body. 
Though their offices were various, yet all were 
useful, and a certain depen dance and mutual feeling 
prevailed through all. 44 Whether one member 
suffer,” said he, 44 all the members suffer with it, 
and if one member rejoice, all the members rejoice 
with it.” Thus, friends, however humble or obscure 
your stations may be, you are to contribute either 
to the suffering or the rejoicing of the living mem¬ 
bers of that body, to which you belong. Your luke¬ 
warmness and indifference to the great objects 
of religious regard, cannot fail to increase the 
weakness of the Society, and those painful exercises 
which arise in consequence of that weakness. And, 
on the contrary, your close attention to what passes 
in your own minds, and the secret exercises, into 
which you would be led, like the prayers and 


378 


THE CONCLUSION. 


alms-deeds of Cornelius, would rise as a memorial 
before him that sees in secret. And thus you might 
not only know an increase of religious experience 
and religious enjoyment, but also contribute to the 
prevalence of that power, which is the crown of 
our most solemn assemblies. 

But, by settling down into a belief, that there is 
nothing for you to do—you will deprive yourselves 
of that improvement, usefulness in Society, and 
peace of mind, which would otherwise be your por¬ 
tion. It is not always from among the most wise, 
according to the wisdom of this world, nor from those 
who possess the brightest natural talents, that reli¬ 
gion has found its ablest advocates, or Christianity 
its brightest ornaments. Suffer therefore your 
minds to be aroused from that state of ease, into 
which you may have fallen—not to an unqualified 
activity in the church, but to an entire submission to 
the renovating power of Truth. You will find that 
a remembrance of God, and a submission to the 
regulating, sanctifying operations of his Spirit, will 
not interrupt the right order of your domestic con¬ 
cerns. But through the seasoning virtue and illu¬ 
minating nature of that influence, which would 
regulate your feelings and direct your conduct, 
you would take your portion of that character, 
which our Lord gave of his disciples, when he 
called them “the salt of the earth,” and “the 
light of the world.” 

What if your opportunities of improvement may 
have been limited—or your capacities, in your own 
estimation, be small—or your natural energies 


THE CONCLUSION. 


379 


already begun to decline? you have souls to be 
saved or lost—you have no continuing city here, and 
are bound, by the most solemn obligations, to pre¬ 
pare for the final change; <c and so much the more 
as ye see the day approaching.” In that very pre¬ 
paration for the world to come, from which no age 
nor condition in life can exempt you—you will 
experience a preparation for the various duties that 
devolve upon you, in civil and religious society. 

Whatever may be our name, as to religious pro¬ 
fession—whatever our stations in the militant 
Church, the closing address of the apostle, on a very 
interesting occasion, may be suitably applied: “ I 
commend you to God, and to the word of his Grace, 
which is able to build you up, and to give you an 
inheritance among all them which are sanctified.” 


THE END. 


» 



/ » 














✓ 





% 




N 












V . 







I « . 






* 





M 








T 




/ 



\ 


* 
















* 


# 







' 








ir s 









> 


s 











. 








\ 


# 



4 






INDEX, 




ADAM, created in the Divine 
Image, 1; his condition happy, 
2; Fall, 4; this affects all men, 
40, 41. 

Address to the Society of Friends, 
370; ministers, 372; youth, 
374; obscure members, 377. 

Apostles and Evangelists, their 
credibility, 183. 

Atonement, 368. 

Attributes of the Deity defended, 
46, 86. 

Authenticity of the Scriptures, 
186. 

Babylon, 173. 

Baptism, 263. 

Children not i» saUlc state 
that Adam was in before the 
Fall, 7, 8. See Infants. 

Christ, the benefits of his coming, 
10, 11, 12, 13, 14, 128; as 
extensive as the effects of the 
fall, 40, 41; his divinity, 90; 
quotations from primitive 
Friends, 90 to 104; from 
Scripture, 104, 106 ; an object 
of worship, 106, 107; Re¬ 
deemer, Mediator, and Sacri¬ 
fice, 108; pointed to by the 
law, 109, 110; evinced by the 
apostle, 110,111; his example, 
121 ; Redemption by him 
often called in question, 137; 
able to deliver us, 153; stands 
at the door, 213. 

Conclusion, 366; apology for the 
manner of the work, 367. 


Convictions for sin, an evidence 
of the possibility of avoiding 
it, 88; whence they proceed, 

213. 

Cruelty, (Note) 314. 

Dancing, 316. 

Days, &c. 296; names, origin, 
303. 

Death of Christ, purchased the 
seed of grace which is in all 
men, 44, 108 ; foretold by the 
prophet, 114; confirmed by 
the apostles, ib., ascribed to the 
love of God, 115; greatest evi¬ 
dence of his love, 116; was 
necessary, 117, 118; placed us 
in a capacity to be saved, 120; 
no Calvinistic doctrine in this, 
124; not intended to perpetu¬ 
ate sin, 136; an inducement 
to love,gratitude, and obedience, 

135, 136. 

Eden, garden of, 2, 

Egypt, 175. 

Election and Reprobation, 47; 
conditional, 57; of the Jews, 
59, 60. 

Eternal Life, 80. 

Example of Jesus Christ, 218. 

Fate, 55. 

Fathers, testimony to Immediate 
Revelation, 200. 

Females, ministry of, 244; proved 
from Scripture, 247; and from 
reason; 248. 

Fore-knowledge, 83. 

Freedom of will, 3,4, 145. 




382 


INDEX. 


Gaming, 312, 313, 314 

God, nature and reason bear tes¬ 
timony to his being and attri¬ 
butes, 29. 

Good-will to men, an evidence of 
the universality of the love of 
God, 87. 

Grace, offered to all, 39, 42, 144; 
its first operation, 141; the 
spirit of reconciliation, 144. 

Harden, why, 75. 

Hardening, 68, 73, 75. 

Holiness enjoined, 154. 

Holy Spirit, its influence acknow¬ 
ledged by different sects, 210 ; 
its power*, 213; danger of mis¬ 
taking it, 215, 216; its opera¬ 
tion, ib., effects, 217. 

Hunting, 313. 

Immediate Revelation, 190; con¬ 
tinued, 191; testimony of the 
prophets, 191; of Jesus Christ, 
194; of the apostles, 197; of 
the fathers, 201; of the re¬ 
formers, 203; of heathen phi¬ 
losophers, 204. 

Immortality of the soul, 30. 

Impossibilities not required, 155. 

Infants, their condition, 44. 

Influences of the Holy Spirit, im¬ 
mediate revelation, 210; over¬ 
looked, 211. 

Instructions to the disciples, 235; 
prophet, ib. 

Isaac and Ishmael, 66. 

Jacob and Esau, 63 to 66. 

Jerusalem, description of, 178; 
destruction of, 180. 

Judas, 72. 

Justification, 142. 

Kingdom of heaven, how to be 
received, 139. 

Law, its types ended, 265, 284; 
why some of these continued 
afterwards, 266, 292; not 
binding now, 293; danger of 
continuing, ib. 

Law of nature, 352. 


Life and death set before us, 39; 
life, human, short, 37; reflec¬ 
tions, 36, 37, 38. 

Man, his original state, 2, 3; by 
nature far below that state, 14; 
his condition before the coming 
of Christ, lb.; gradually in¬ 
structed, 15; in the fall has 
no merit, nor any thing to 
make atonement with, 143. 

Meals, feelings at, 291. 

Messiah, 176. 

Ministry, 233; call, ib. and 237; 
of the apostles, 235, 239, 
242; their instructions, 235; 
natural and acquired abilities 
useful, 239; the wicked have 
no part in it, 240; corrupt 
ministry, dangers of, 252; 
cautions, 255; preparatory and 
other exercises of the true 
minister, 253 ; support, 249 ; 
review, 260. See Females. 

Miracles, 187. 

New Dispensation, superior to 
the law, 209,334; not change-, 
able, 210; its object, 335. 

New Testament, acknowledged 
by a succession of writers, 183. 

Novels, 320. 

Ordain, 77. 

Oaths, forbidden, 323. 

Perfection and perseverance, 148. 

Perseverance necessary, 153. 

Pennsylvania, 354. 

Pharaoh, 73. 

Philosophers (heathen,testimony 
to immediate revelation, 204; 
against oaths, 326. 

Place of existence for the soul, 
31, 32. 

Plan of divine operations, 83, 

Prophecy, a character of the new 
dispensation, 208; of the min¬ 
istry, 241; evidence of the au¬ 
thenticity of the Scriptures, 172, 

Providence in human affairs, 337, 
352, 354, 356. 






INDEX. 


383 


Recreations, 312. I the purchase of Christ’s death, 

Redemption, 10, 33; see Divin- 44; the state it places us in, 
lty of Christ, Justification, &c. ib., 145. 

Religion, its advantages, 145, Silence, 140. 


220, 317; general character, 
218; not gloomy, 318; re¬ 
vealed religion, 27. 
Resurrection of the dead, 30. 
Rewards and Punishments, 25, 
33. 


Sabbath, a type, 297; practice of Trinity, 367. 


Supper, 287. 

Supplication, vocal, 259. 

Theatre, 313, 316. 

Toplady, quotations from, 47, 48, 
84. 

Transfiguration of Christ, 271. 


Friends, 299; extracts, ib. 

Salutations, &c, 308. 

Sanctification, 136, 141. 

Scriptures, 157; not the only 
rule, 158; their use acknow¬ 
ledged, 160; extracts, 164; 
style, 169; evidences of their 
divine origin, 170. 

Secret will, 47, 82. 

Seed promised, 6; seed of grace 


War, 331. 

Washing of feet, 289, 292. 
Watchfulness, 153. 

Water, a metaphor, 282, 
Worship, 221 ; various modes, 
222; rites, 224; worship de¬ 
scribed by Jesus Christ, ib, ; 
apostles and prophets, ib. ; 
silent, 226; public and private, 
230; duty of, 231. 


T. I. White, Printer, 149, Abbey Street, Dublin. 



- 







Lx 


Q 


& ^ 


r~\ // 


\ % 


O cb 

- ,/ ^ V 



** i * * s ^ a^* ^ '* •/ * * s s AP <*. / ''j * * s s A^ v 1 

rtf *°s <o cy ***-«> ^ rP k * V J 




\ v Qv ^ iV <r 

\> ** * 0 x ^ . . 

3 ^ v rfc %<<A ^ 





cb ^ o ■ cb 

A ^ %^lfP;*' r A ^ VSfljsir.* r<t- v 

t P , A^^^ , ‘*''(?Vr # # s% < ** > 

a. 


A 




<H o> 


\,^A /^sSSk*. % 



<%><> 



A sS ^ > 

a * ■* s '‘ ^s-^.'-Ss * *" ^ - *' j ' -'^- 

0 ^ ^ jOCJSiA rtf 




Q 


vV ^ 



J 


^ -%° ctf"^ ^ 

* 0 * . *% V * ^ * 0 * ^ V * * * ®> 

" -Mife %! 



93. ** 





<£ ^ 

^^-k'""/,"*;v^ 

f> ^ r ^ *- <?: ea * ^ Vx 

^ -« '^- ^ Q i 


’W 


\A ^ J * ship * iA ^ 

A. 0 c kfr' ,j **'^aA c ’A 3'/ 1 -ft ■■., 

^ v +-\* ° r V ^ * 0 ^_ 



Qx 



A 



X# 



O, -v 



*% •/ i 

-W^ s x r^ ^ * Neutralizing agent: Magnesium Oxide 

' * * c qV ^ * 0 ^ <C^ 7 * * s ' Treatment Date: April 2006 

%>^c$ *%>><$ PreservationTechnologies 



& ^ 


tu *'**.*' 


A WORLD LEADER IN PAPER PRESERVATION 
111 Thomson Park Drive 
Cranberry Township, PA 16066 
(724) 779-2111 






5, '* 7 *?. sV' .A CJ, aA c 

■ \<f :MA\ 

<S 5 v° ^ % "* 

/ * * s s A> 



r <> 'f * o „ \- 



'. ^ rP* •>■■" ° * ..<i* " ,<F 



•> ^S."'**''-(# 


« w 


^ * s s . A 


A* * 

r \r ^ s "mif-w N - oj 

V & ✓ * 4 Z.s' jZ 

\? . V * 


°o/^ 7 .,'\ v # <V 

* ^ V * ^ * 0 > ^ 

“ % * 
* A <* " 

^ cS A ^ 

*? •%> * 



'V 


'S 


^ ^ T <£> rO v ^ Y 0 a ^ 





t ^ 



° ^5 Q* ' 

a> $* ^ * 

^ ^ - AXM/A O A*n ^ * -(Of A o 




^ 'v**S S A 
°p V^ rCF 




'V 

0 - ” oA 

* ^^v,, ^ 0 * *., 



n c o> ^ * * s 4 v 

o /, </> \ > . 




cS ^ ^ 

/ a ; o , 

^ „ *« *P u ** 43 ^ * 


^ A * * s' A' 
0 „ V, _fV 




c 














































